6~.  2-  / .  to 


'i^  PRINCETON,  N.  J.  ^jf^ 


Presented    by    c3V^  ^/"VvaV^X  \  s^  Y^  <£x  V^ 

BX  5995  .G65  A3  1910 
Grafton,  Charles  C.  1830- 

1912. 
A  journey  Godward  of  Doulos 

lesou  KristQu_La_^ervant  o 


Personal   Reminiscences 

Bishop  Grafton 


BY  THE  BISHOP  OF  FOND  DU  LAG 

PusEY  AND  THE  Church  Kevival.     Clotli,  50  cts ; 

by  mail  55  cts. 
The    Roman    Question.    A    collection    of    papers. 

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$1.65. 

THE  YOUNG  CHURCHMAN  CO., 
Milwaukee,  Wis. 


[*     MAY  21 1910      *] 


(L^- 


A  Journey  Godwar 


OF 


AoOXos  ^Irjaov  XpicrToS 


(A  Servant  of  Jesus  Christ) 


BY, 

CHARLES  C.  GRAFTON 

Bishop  of  Fond  du  Lac 


MILWAUKEE 

THE  YOUNG  CHURCHMAN  CO. 

LONDON 

A.  R.  MOWBRAY  &  CO. 
1910 


Copyright  by 

THE  YOUNG  CHURCHMAN  CO. 

1910 


TO 

THE  REV.  MOTHER  FOUNDRESS 

OF  THE 

COMMUNITY  OF  THE  HOLY  NATIVITY 

IN  LOVING  REMEMBRANCE  OF 
HER  WISE  COUNSELS  AND  SUP- 
PORT,  AND  ASKING  HER 
PRAYERS  AND  THOSE  OF  HER 
DAUGHTERS  IN  CHRIST. 


CONTENTS 

PAGE 
CHAPTER 

A  FOREWORD.     By  Erving  Winsloto 1 

I.  CHANGES  AND  CHANCES 21 

II.  "IT  IS  GOOD  FOR  ME  THAT  I  HAVE  BEEN  IN 

TROUBLE"    54 

III.  "CAN  THESE  DRY  BONES  LIVE?" 71 

IV.  "THE  RELIGIOUS  LIFE" 88 

V.     PASTORAL  WORK 107 

VI.     AS  A  CONFESSOR  AND   SPIRITUAL  GUIDE     .      .  131 

VII.     THE    DIOCESE    OF    FOND    DU   LAC 152 

(Including  a  paper  with  the  same  title  by  the  Rev. 
William  Dafter,  D.D.) 

VIII.     THE  EPISCOPATE 158 

Educational  Work 172 

The  Cathedral 175 

The  Convent 177 

IX.     SCRIPTURE  AND  THE  SACRAMENTS 180 

Ceremonial 185 

X.     TWENTY  YEARS  IN  THE  EPISCOPATE     ....  190 
(Including  a  paper  entitled  Fight  the  Good  Fight, 
by  the  Bev.  B.  Talbot  Rogers,  D.D.) 

XI.     MY  LIFE  IN  CHRIST 208 

Meditation  on  the  Vision  of  Jerusalem      ....  209 

Meditation  on  the  Seed 212 

Meditation  on  the  Tares 214 

Meditation  on  the  Love  of  Christ 216 

Meditation  on  the  Ten  Virgins 218 

Meditation  on  the  Words:   "Ye  know  not  what  Spirit 

ye  are  of" 219 

Meditation  on  Humility 222 

Extract  from  a  Meditation  on  the  Text:  "Out  of  the 
Mouth  of  Bahes  and  Sucklings  Hast  Thou  Per- 
fected Praise" 225 


VIU  CONTENTS 

XII.     AN   INSTRUCTION 229 

Prayer 231 

Public  Prayer 234 

Meditation 235 

Love 238 

XIII.  CHURCH  UNITY  AND  UNION .243 

XIV.  THE  POLISH  OLD  CATHOLIC  MOVEMENT     ...  279 
XV.     FINAL  WORDS 301 


PORTRAITS 

PAGE 

The  Bishop  of  Fond  du  Lac — Frontispiece. 

Chables  Chapman  Grafton,  1859 32-33 

Rev.  T.  T,   Carter 46-47 

Members  of  the  Order  of  St.  John  the  Evangelist  (Cow- 
let  Fathers),  1903 88-89 

The  Rev.  Mother  Foundress,  Sisterhood  of  the  Holy 

Nativity 104-105 

View  of  the  Sanctuary,   St.   Paul's   Cathedral,   Fond 

DU  Lac 158-159 

Rev.   Cornelius   Hill 164-165 

Grafton  Hall,  Fond  du  Lac 172-173 

Episcopal  Residence  and  Convent  of  the  Holy  Nativity, 

Fond  du  Lac 178-179 

S.   Saviour's,   Moscow 242-243 

Antonius,  Metropolitan  of  St.  Petersburg     ....  250-251 

Father  John  of  Cronstadt 254-255 

Vladimir,  Metropolitan  of  Moscow 256-257 

Bishops  at   the   Consecration  of  the   Rt.   Rev.   R.   H. 
Weller,  D.D.,  TO  BE  Bishop  Coadjutor  of  Fond  du 

Lac,   Nov.    8,    1900 278-279 

The  Late  Bishop  Kozlowski 294-295 


A  FOREWORD 

Extracts  from  a  Paper  Read  at  the  Bishop's 

JuBn.EE  IN  1909. 

By  Erving  Winslow,  Esq. 

Affection  and  respect  for  the  person  and  char- 
acter of  the  subject  of  this  sketch  are  too  general 
to  give  its  author  any  special  right  to  offer  his 
tribute  on  this  interesting  occasion,  because  he  en- 
tertains these  sentiments  so  heartily  and  sincerely. 
The  only  plea  for  indulgence  consists  in  fellow-citi- 
zenship with  Charles  Chapman  Grafton  in  Boston, 
and  a  life-long  connection  with  the  parish  of  the 
Advent,  to  the  rectorship  of  which  he  gave  sixteen 
years  of  his  consecrated  life. 

Many  parts  of  Boston  have  undergone  changes, 
not  merely  social  and  structural,  but  geographical 
and  almost  geological.  Water  has  been  made  into 
land  and  hills  carried  into  the  sea.  But  the  site  of 
the  house  where  Bishop  Grafton  was  born  is  still 
occupied  by  a  habitation,  being  a  part  of  that  upon 
which  the  Touraine,  the  chief  hotel,  now  stands. 

On  the  12th  of  April,  1830,  Major  Joseph  Graf- 
ton and  his  wife,  Ann  Maria  (Gurley),  were  liv- 
ing in  this  house  on  the  east  side  of  Common,  now 
Tremont,  Street,  next  to  the  corner  of  Boylston,  and 
here  on  this  date  their  son,  Charles  Chapman,  was 


Z  A  JOURNEY  GODWARD 

born.  The  Grafton  immigrants  came  from  Eng- 
land to  Salem.  It  is  a  tradition  that  Richard 
Grafton,  King's  jDrinter  to  Henry  VIII.  and 
Edward  YI.  and  printer  of  the  Great  Bible  and 
the  First  Prayer  Book  of  Edward  VI.,  who  was 
sent  to  the  Tower  for  issuing  Lady  Jane  Grey's 
proclamation,  was  an  ancestor.  One  of  the  Salem 
Graftons  presented  a  Bible  to  Harvard  College. 

Major  Joseph  Grafton  had  been  a  distin- 
guished officer— thanked  in  General  Orders— of 
the  regular  army  in  the  war  of  1812,  and  later 
becoming  Surveyor  of  the  Port.  Mrs.  Grafton 
was  the  daughter  of  the  Hon.  John  Ward  Gurley, 
first  Attorney-General  of  Louisiana,  and  Grace 
Hanfield  Stackpole,  said  to  have  been  the  hand- 
somest woman  of  her  day  in  New  England.  From 
this  ancestress  perhaps,  came  the  endoA^anent  of 
personal  beauty,  as  from  other  many  distinguished 
forbears  were  inherited  gifts  and  graces  which 
were  to  mark  the  youth's  fitness,  and  which  were 
the  ordinary  indications  for  a  brilliant  worldl}^ 
career.  In  this  case,  perchance,  another  illustra- 
tion may  be  found  of  that  ''mystery  in  our  proba- 
tion" upon  which  the  pious  Isaac  AVilliams  com- 
ments with  such  beauty,  inasmuch  as  ''in  the  saint 
of  God  the  character  acquired  by  the  gift  of  the 
Holy  Spirit  is  often  that  which  is  most  opposed  to 
the  natural  tendencies  and  dispositions."  The  very 
fitness  and  the  easy  opportunities  for  social  suc- 
cess, for  pleasure  seeking  and  the  pursuits  of  ambi- 
tion, were  divinely  appointed  to  develop  their  ex- 
tremes: retirement,  renunciation,  and  hmxiilit}^ 
Active  discountenance,  much  more  than  would  be 


A  FOREWORD  O 

shown  in  our  day,  of  tolerant  indifferentism,  was 
then  exhibited  towards  any  inclination  to  the  Faith 
or  to  any  disposition  to  recognize  its  expression. 
But  there  were  conditions  in  the  lad's  youth  which 
kept  hiin  somewhat  apart  from  the  natural  associa- 
tions with  his  circle  of  friends  and  relatives. 

After  three  years  in  the  historical  Boston  Latin 
School,  which  he  entered  in  1843,  he  spent  a  short 
time  at  the  Phillips- Andover  Academy,  where  he 
was  attacked  by  a  trouble  in  the  eyes,  so  that  he 
was  obliged  to  continue  his  education  with  a  pri- 
vate tutor. 

The  Church  of  the  Advent  had  begun  its  im- 
portant and  eventful  history,  December  3,  1844, 
in  an  upper  room  at  No.  13  Merrimac  Street,  and 
after  another  change  of  habitation  to  a  hall  at 
Causeway  and  Lowell  Streets,  it  had  found  a  home, 
on  Advent  Sunday,  November  28,  1847,  in  a  com- 
modious but  rigidly  simple  edifice  in  Green  Street. 
The  establishment  of  this  work  in  Boston  (the 
name  of  which  was  suggested  by  Eichard  H.  Dana, 
Jr.,  one  of  its  charter  members) ,  was  in  sympathy 
with  the  so-called  Oxford  movement,  begun  a  few 
years  before  in  England.  The  character  and  posi- 
tion of  its  founders,  and  the  Catholic  and  reverent 
nature  of  its  practices,  could  not  be  overlooked, 
and  a  deep  impression  was  made  upon  the  city, 
though  so  largely  Socinian  in  its  religion.  Dr. 
Holmes,  himself  a  life-long  Unitarian,  expressed 
the  sentiment  of  the  community  in  one  of  his 
classic  essays,  describing  the  venture  of  faith 
under  the  pseudon3an  of  the  ''Church  of  St.  Poly- 
carp." 


4  A  JOURNEY  GODWAED 

''For  this  was  a  church  with  open  doors,  mth 
seats  for  all  classes  and  all  colours  alike— a  church 
of  zealous  worshippers  after  their  faith,  of  char- 
itable and  serviceable  men  and  women;  one  that 
took  care  of  its  children  and  never  forgot  its  poor 
and  whose  people  were  much  more  occupied  in 
looking  out  for  their  own  souls  than  in  attacking 
the  faith  of  their  neighbors.  In  its  mode  of  wor- 
ship there  was  a  union  of  two  qualities— the  taste 
and  refinement,  which  the  educated  require  just  as 
much  in  their  churches  as  elsewhere,  and  the  air 
of  stateliness,  ahnost  of  pomp,  which  impresses  the 
common  worshipper,  and  is  often  not  without  its 
effect  upon  those  who  think  they  hold  outward 
fomi  as  of  little  value." 

Grafton  became  interested  in  the  Church  at  a 
time  when  it  attracted  special  sympathy  through 
the  persecution  it  was  enduring  at  the  hands  of  the 
Ordinary,  who  refused  to  visit  it  again  in  conse- 
quence of  his  disapproval  of  some  trifling  details 
in  the  arrangement  of  the  service,  which  he  had 
noticed  at  his  first  confirmation  in  the  parish.  The 
saintly  character  of  the  rector,  the  Eev.  William 
Croswell,  known  to  him  in  childhood  as  rector  of 
Christ  Church,  impressed  the  young  man,  who  had 
been  deeply  moved  in  spiritual  things  at  an  age 
when  too  many— hearing  the  Voice,  as  they  so 
often  do— refuse  to  listen  to  it.  He  was  present 
at  the  first  service  in  the  church  in  Green  street. 

The  Eev.  Oliver  S.  Prescott  joined  the  parish 
as  an  assistant  in  October,  1849,  and  became  a 
friend  and  counsellor.  Hudson,  the  Shakespearian 
scholar,  who  had  been  ordained  to  the  diaconate. 


A  FOREWORD  0 

was  also  connected  with  the  Advent,  and  Ms  power- 
ful and  studious  mind  was  not  without  influence 
on  his  young  hearer. 

On  May  18,  1851,  the  Fourth  Sunday  after 
Easter,  Grafton  was  confirmed  at  St.  Stephen's 
chapel,  whither  the  Advent  candidates  marched  in 
procession  to  meet  the  Bishop,  headed  by  their 
rector;  the  last  occasion  for  this  extraordinary 
performance,  which  the  Bishop's  attitude  made 
necessary.  A  canon  procured  from  the  General 
Convention  obliged  the  Bishop  to  resume  his  Epis- 
copal functions  in  the  parish  thereafter,  but  the 
rector,  whose  delicate  constitution  had  been 
wrecked  by  the  persecution  he  had  suffered,  was 
never  again  to  shepherd  his  faithful  flock.  Graf- 
ton was  in  the  church  on  the  memorable  occasion, 
November  9,  1851,  when,  as  Dr.  Croswell  was 
kneeling  at  the  Altar,  ' '  about  the  time  of  the  even- 
ing sacrifice,  the  angel  touched  him."  Though  so 
young  a  man,  Grafton  was  appointed  as  a  member 
of  the  committee  of  the  parish,  with  five  of  its  lead- 
ing officials  and  parishioners,  to  go  to  New  Haven 
as  an  escort  and  to  attend  the  burial  service  there. 

In  1851  Grafton  entered  Harvard  Law  School. 
While  there  an  incident  occurred  which  he  has  re- 
lated and  which  was  in  the  end  helpful  to  him.  He 
became  greatly  puzzled  over  certain  legal  prin- 
ciples which  were  laid  down  in  the  text-book,  and 
could  not  see  his  way  to  a  correct  solution  of  a 
case  before  him.  It  rather  depressed  him,  as  he 
thought  he  must  be  wanting  in  sufficient  acute- 
ness  for  the  profession.  So  he  summoned  up  his 
courage  and  determined  to  carry  the  matter  to 


6  A  JOURNEY  GODWARD 

Chief  Justice  Parker,  his  professor,  who  was  one 
of  the  great  lights  of  the  legal  profession.  Graf- 
ton remembers  with  what  timidity  he  rapped  at  the 
door,  and  was  ushered  into  "the  presence."  He 
told  the  professor  he  had  a  legal  difficulty  which 
he  could  not  solve.  ' '  State  the  case,  Mr.  Grafton, ' ' 
the  professor  said.  So  it  was  stated  at  length,  with 
the  pros  and  cons  of  the  conflicting  sides,  and  Mr. 
Grafton  awaited  the  dictum  of  the  Chief  Justice. 
His  quiet  and  semi-amused  expression  was  never 
forgotten  and  his  words  conveyed  a  valuable  les- 
son, when  Professor  Parker  said:  "I  am  old 
enough  and  have  lived  long  enough  to  tell  you  I 
don't  know  what  the  law  is  in  the  case."  Grafton 
recalls  the  relief  it  was  to  hear  the  supreme  arbiter 
say  this.  The  student  was  not  the  "fool"  he  had 
thought  himself,  and  went  out  with  a  more  cour- 
ageous heart  to  take  up  his  studies  again. 

During  this  period  the  spiritual  combat  and 
conquest  were  going  on  in  Grafton's  soul.  He  be- 
gan to  form  habits  of  religious  observance ;  he  ac- 
quired a  belief  in  the  Real  Presence  in  the  Blessed 
Sacrament,  and  he  used  to  walk  to  Boston  from 
Cambridge  to  make  his  fasting  Communion.  Our 
Church  had  hardly  begun  to  wake  from  its  apa- 
thetic condition.  It  was  obvious  to  him  that  the 
low  church  position,  then  so  generally  held,  was 
but  a  partial  one,  and  that  the  Catholicity  of  our 
own  branch  of  the  Church  was  the  only  true  basis 
of  its  claims.  It  is  not  possible  for  the  closest 
friend  to  reveal  the  light  under  such  conditions. 
There  was  even  a  drawing  to  a  political  career. 
The  anti-slavery  cause  commended  itself  greatly 


A  FOREWORD  7 

through  the  influence  of  his  near  friend,  Wendell 
Phillips;  but  the  final,  the  heavenly-guided  deci- 
sion was  reached,  that  a  greater  good  could  be  done 
to  humanity  by  entering  the  ministry.  While  pur- 
suing his  studies  at  Harvard,  under  Fr.  Prescott's 
influence  Grafton  finally  determined  to  offer  him- 
self as  a  candidate  for  Holy  Orders  to  Bishop 
Whittingham  of  Maryland,  a  saintly  man,  whose 
sympathy  and  help  were  naturally  sought  rather 
than  that  of  the  head  of  the  diocese  of  Massachu- 
setts. 

Fr.  Grafton  remained  in  Maryland  for  about 
ten  years.  He  was  admitted  to  the  "Holy  Order  of 
Deacons  in  the  Church  of  Christ,"  according  to 
the  Bishop's  certificate,  December  23i,  1855,  being 
the  Fourth  Sunday  in  Advent,  at  St.  Peter's 
Church,  Ellicott's  Mills,  and  was  ordained  to  the 
"Holy  Office  of  Priesthood"  by  Bishop  Whitting- 
ham, May  30,  1858,  being  Trinity  Sunday,  in  St. 
Paul's,  Baltimore. 

His  career  in  Maryland  began  at  Eeisterstown 
during  slavery  times.  His  first  six  months  were 
spent  in  a  deserted  rectory,  where  he  practically 
camped  out,  and  had  twenty-six  dollars  for  his  first 
six  months'  stipend.  He  was  curate  to  Dr.  Rich,  a 
very  saintly  man.  Fr.  Grafton  had  often  to  walk 
miles  to  one  of  his  missions.  They  did  not  have 
overmuch  in  the  way  of  food,  and  used  to  warm 
over  what  was  sent  in  for  their  Sunday  meals. 

Fr.  Grafton  recalls  that  on  the  occasion  of  his 
first  sermon  with  Dr.  Rich,  to  whom  he  was  curate, 
there  were  only  four  persons  present.  Dr.  Rich,  a 
sincere  and  holy  man,  gave  him  one  piece  of  ser- 


8  A  JOURNEY  GODWAED 

mon  advice:  "Make  j^our  sermons  short,  for  I 
have  not  mj^self  the  gift  of  listening  to  long  ser- 
mons. Keep,  while  a  young  man,  within  twenty 
minutes. ' '  A  laj^nan  perhaps  may  venture  to  say 
that  the  wisdom  of  the  elder  man  in  adhering  to 
the  precept  given  him  'Svhile  a  young  man"  has 
contributed  much  to  the  success  of  his  pulpit  min- 
istry. 

About  this  time  Fr.  Grafton  was  called  to  the 
founding  of  a  mission  of  the  Epiphany  at  Wash- 
ington under  Dr.  Pine.  This  call  had  a  great 
many  social  and  other  attractions.  He  told  the 
Bishop  that  if  he  wished  him  to  go  there,  he  would 
do  so;  but  as  a  young  man  he  shrank  from  the 
dangerous  attractions  of  the  life  in  Washington, 
and  dreaded  the  difficulty  of  establishing  the  sys- 
tem of  free  sittings,  which  he  believed  in,  and  a 
weekly  Eucharist.  It  was  by  the  permission  of 
Bishop  Whittingham  that  he  declined  what  was, 
from  a  worldly  point  of  view,  a  most  advantageous 
offer.  He  was  for  a  short  time  chaplain  at  the 
Church  Home  and  Infirmary  and  of  the  Deacon- 
esses of  Maryland.  In  1858  Fr.  Grafton  became 
assistant  minister  in  King  and  Queen  parish, 
Chaptico,  and  in  1859  he  was  called  to  be  curate 
of  St.  Paul's  Church,  Baltimore.  Fr.  Grafton  re- 
mained at  St.  Paul's  Church  until  1865 ;  during  the 
prolonged  illness  of  Dr.  Wyatt— about  one  and  a 
half  years— having  its  entire  charge.  During  this 
period  the  Civil  War  broke  out.  Fr.  Grafton's 
training  at  Harvard  had  led  him  to  be  in  sj^mpathy 
with  the  Federal  side.  He  believed  that  if  the 
principle  of  state  secession  was  a  correct  one,  our 


A  FOREWORD  9 

country  was  a  rope  of  sand.  Not  only  the  South 
might  go,  but  the  West  might  go,  or  any  state 
might  go.  Indeed,  we  had  no  real  country;  and 
apart  from  slavery,  the  question  was  whether  we 
were  to  be  a  country  or  no.  Yet  he  recognized 
the  patriotism  of  the  South  and  the  legal  strength 
of  its  position.  At  the  breaking-out  of  the  war, 
Fr.  Grafton  was  in  Baltimore.  He  was  then  chap- 
lain to  a  house  of  Deaconesses  which,  under  Mrs. 
Tyler,  the  Mother,  was  engaged  in  charitable  work. 
He  well  recalls  the  19th  day  of  April,  when  the 
first  blood  in  the  Civil  War  was  shed.  The  sol- 
diers were  passing  through  the  streets  of  the  town 
and  some  were  shot.  Under  Mrs.  Tyler's  direction 
and  in  the  face  of  an  enraged  mob,  they  were  taken 
in  and  cared  for.  Mrs.  Tyler's  noble  service  was 
afterwards  recognized  by  the  Massachusetts  legis- 
lature. During  the  war  Fr.  Grafton  assisted  her 
in  the  active  conduct  of  the  house.  Sometimes  they 
had  a  hundred  wounded  men  come  in  at  night. 
They  were  also  called  to  minister  to  the  Confed- 
erate prisoners. 

It  was  in  1865  that  Fr.  Grafton  went  to  Eng- 
land with  the  following  circular  letter  of  introduc- 
tion from  Bishop  Whittingham : 

''To  all  who  in  the  Communion  of  the  Holy 
Catholic  and  Apostolic  Church  live  in  the  faith 
and  love  of  Jesus  Christ,  our  Lord :  Greeting ! 
''The  bearer,  Charles  Chapman  Grafton, 
LL.B.,  as  a  Presbyter  of  upright  and  godly 
life  and  conversation,  soimd  learning,  and  ap- 
proved fidelity  in  the  holy  ministry,  is  com- 
mended while  travelling  with  our  permission, 


10  A  JOURNEY  GODWARD 

on  his  lawful  occasions,  to  the  enjoyment  of  all 

the  Christian  offices  of  love. 

By  your  loving  brother  in  Christ, 
William  Rollinson  Whittinghj^m, 
Bishop  of  Maryland. 

(Seal) 

Baltimore,  U.  S., 
May  2,  1865." 
Fr.  Grafton  was  kindly  welcomed  by  Dr.  Pusey 
and  others  who  took  great  interest  in  the  founda- 
tion of  a  religious  community  for  men.  Fr.  O  'Neil 
and  a  few  others  had  been  thinking  of  it  before 
his  arrival.  He  was  led  to  associate  himself  with 
the  Rev.  Fr.  R.  M.  Benson.  They  began  in  the 
year  1865  in  a  house  on  the  Cowley  road.  At  first 
there  were  only  two  of  them.  They  were  in  the 
course  of  the  year  joined  by  Fr.  O'Neil,  and  subse- 
quently by  Fr.  Prescott  from  America.  They 
adopted  a  rule  of  life  that  was  episcopally  ap- 
proved. The  house  was  monastic  in  its  simplicity. 
Of  course  the  Holy  Sacrifice  was  daily  offered. 
They  took  a  simple  habit  of  an  Anglican  pattern. 
In  founding  the  community,  Fr.  Benson  dAvelt  on 
the  importance  of  a  community  recitation  of  the 
Divine  Offices.  In  our  very  busy,  work-day  world, 
he  thought  an  Anglican  community  should  espec- 
ially bear  witness,  by  its  life  of  meditation,  to  the 
unseen  world.  Dr.  Pusey,  who  was  consulted,  had 
from  his  intimacy  with,  and  friendship  for,  New- 
man the  idea  that  the  Oratorian  system  would  be 
best  adapted  to  them.  The  modern  orders  in 
Rome,  the  Jesuits  and  Oratorians,  do  not  say  the 
Divine   Office  in  community.     But    Fr.  Benson 


A  FOREWORD  11 

more  wisely  tliouglit  that  the  Benedictine  Rule  in 
this  respect  was  the  more  to  be  desired.  The  new 
order  was  to  be  a  missionary  one.  Fr.  Benson 
in  his  earlier  days  had  desired  to  go  to  India,  and 
had  only  been  stopped  in  obedience  to  the  Bishop 
of  Oxford.  His  missionary  spirit  has  pervaded 
the  Society  from  its  earliest  days.  In  the  begin- 
ning Fr.  Benson  gave  a  thirty  days'  retreat,  which 
he  continued  to  do  for  a  number  of  years.  His  in- 
sight into  Holy  Scripture  was  remarkable,  and 
his  life  resembled,  in  its  asceticism,  that  of  the 
Cure  d'Ars.  In  this  humble  way  the  Society  of  St. 
John  the  Evangelist  began. 

Along  with  Fr.  O'Neil,  Fr.  Grafton  organized 
the  first  great  London  Mission.  About  140  parishes 
took  part  in  it,  and  60,000  were  estimated  as 
attending  the  services  daily.  The  London  Times 
spoke  of  it  as  giving  a  new  impulse  to  the  Church. 
The  result  was  widely  and  thoroughly  acknowl- 
edged. It  helped  to  bring  the  Church  more  in 
touch  with  the  people,  and  to  draw  the  clergy  of 
the  different  schools  in  the  Church  together.  When 
preaching  the  great  fundamental  truths  of  religion 
and  seeking  to  win  souls  to  Christ,  it  was  found 
how  much  Churchmen  had  in  common. 

The  Society  has  now  extended  widely  through- 
out the  world.  It  has  houses  in  Bombay  and  Poo- 
nah  in  India,  St.  Cuthbert's  in  Africa,  a  house  in 
London,  and  a  Church  and  parish  work  in  Boston 
and  in  other  places.  The  Society  has  replaced  its 
first  himible  monastic  building  by  a  large  one  in 
Oxford,  and  a  noble  church. 

In  1870  the  Church  of  the  Advent  in  Boston, 


12  A  JOURNEY  GODWARD 

occupying  its  fourth  site  in  Bowdoin  street,  was 
without  a  rector,  the  Rev.  James  A.  BoUes  having 
resigned  in  December,  1869 ;  and  was  in  charge  of 
the  Rev.  Moses  P.  Sticlmey  as  rector  ad  interim. 
It  was  proposed  to  the  Society  of  St.  John  the 
Evangelist,  of  which  Fr.  Benson  was  the  Superior, 
to  take  over  the  administration  of  the  parish.  Fr. 
Benson  and  two  associates  visited  Boston  and  ex- 
amined the  situation,  but  the  Bishop  of  Massachu- 
setts refused  to  allow  the  ''foreigners"  to  officiate 
in  public  worship,  and  they  could  only  speak  in 
unconsecrated  halls  or  private  rooms.  Thus,  it 
was  asked  that  one  of  the  Brotherhood,  a  priest  in 
Holy  Orders  in  the  American  Church,  might  be- 
come rector,  and  permission  was  given  to  Fr.  Graf- 
ton to  accept  the  proffered  function.  After  sev- 
eral months'  service  by  Fr.  Prescott,  Mr.  Stickney 
having  resigned  at  Easter,  1871,  Fr.  Grafton's  ac- 
ceptance was  received  by  the  parish  at  the  Easter 
meeting,  1872,  his  letter  dimissory  to  Massachu- 
setts from  Maryland,  with  which  he  had  retained 
official  connection,  being  dated  February  24,  1872. 
After  many  years  a  question  arose  on  a  matter 
of  jurisdiction  between  the  Cowley  house,  estab- 
lished at  Philadelphia,  and  the  mother  house  at 
Oxford.  Fr.  Prescott  conferred  with  Fr.  Grafton 
and  it  was  decided  to  appeal  to  the  English  Super- 
ior to  grant  an  American  Constitution,  which  had 
long  been  contemplated  and  which  would  put  the 
American  priests  in  right  relations  to  their  Bish- 
ops. But  this  appeal  was  not  acted  on,  and  it  was 
finally  arranged  for  various  good  and  sufficient  rea- 
sons, among  which  was  the  placing  of  the  Ameri- 


A  FOREWORD  13 

cans  in  right  relation  to  their  Bishops,  that  they 
should  leave  the  Society,  be  honorably  released 
from  their  vows,  and  allowed  to  form  an  American 
Order  of  their  own. 

Fr.  Grafton  had  contributed  a  large  sum  of 
money  toward  the  purchase  of  the  house  of  wor- 
ship in  Bowdoin  Street,  which  it  was  proposed 
should  become  the  home  of  the  American  organiza- 
tion. But  a  large  number  of  the  members  of  the 
parish  of  the  Advent  had  become  convinced  that  an 
organic  connection  with  a  religious  order  was  not 
wholly  desirable  in  the  development  of  parochial 
life,  so  Fr.  Grafton  assented  to  the  transfer  of  the 
building  on  Bowdoin  Street  to  the  Cowley  society, 
retaining,  of  course,  his  rectorship  of  the  parish  of 
the  Advent,  and  the  administration  of  the  new 
parish  church,  which  had  been  built  under  his  in- 
spiration and  influence.  The  land  having  been 
purchased  at  Easter,  1875,  was  broken  March  21, 
1878 ;  the  chancel  first  built  and  walled  in,  used  as 
a  chapel  on  Easter,  1879,  and  the  building  of  the 
nave  commenced  in  the  spring  of  1881.  The  rector 
established  the  house  of  the  Holy  Nativity  in  1882, 
a  Sisterhood  which  largely  assisted  in  preparing 
for  and  building  up  the  increased  congregation  for 
the  new  church.  The  first  service  was  held  in  the 
completed  fabric  on  the  Thursday  before  Palm 
Sunday,  1883. 

Fr.  Grafton's  heart  was  yet  full  of  missionary 
enterprise,  and  of  the  desire  to  promote  an  Ameri- 
can Order  of  missionaries.  Seeing  the  great  pros- 
perity of  the  parish  of  the  Advent  in  its  new  and 
magnificent   building,    the    church    crowded,    the 


14  A  JOURNEY  GODWARD 

parish  expenses  all  met  and  everything  at  the  high- 
est point  of  success,  he  felt  that  he  could  give  his 
work  into  other  hands,  and  in  April,  1888,  he  re- 
signed the  rectorship  of  the  Advent,  and  took  the 
Sisterhood  of  the  Holy  Nativity  to  Providence. 

His  future  plans  were  to  be  shaped  in  an  un- 
expected manner. 

On  the  13th  day  of  November,  1888,  Fr.  Graf- 
ton was  elected,  by  the  Council  of  that  Diocese, 
Bishop  of  Fond  du  Lac,  and  he  felt  this  call  im- 
perative to  a  difficult  field  which  was  practically  a 
missionary  one.  On  the  4th  of  April,  1889,  the 
Presiding  Bishop  certified  to  the  fulfilment  of  the 
necessary  canonical  conditions  for  the  consecration, 
which  sacred  function  took  place  on  St.  Mark's 
day,  April  25th,  in  the  Cathedral  of  St.  Paul,  Fond 
du  Lac.  A  farewell  service  was  held  in  the  parish  of 
the  Advent,  Boston,  April  13th,  at  which  the  future 
Bishop  was  celebrant  at  the  Eucharist,  and  Bishop 
Paddock  of  Massachusetts  was  the  preacher.  At 
this  service  many  of  the  clergy  of  Massachusetts 
assisted  and  many  others  were  present  among  the 
large  congregation.  It  was  a  most  affecting  occa- 
sion. One  of  the  niunerous  public  notices  of  this 
service,  voicing  its  expression,  said  of  the  partici- 
pants in  this  farewell,  that  "their  sorrow  is  tem- 
pered by  their  confidence  in  the  career  of  the 
future  Bishop.  If  his  particular  delicacy  and  cul- 
tivation have  aided  his  work  in  the  East,  the  pre- 
dominant elements  of  his  character,  the  piety  and 
purity  of  his  nature,  are  what  have  really  effected 
its  great  results,  and  the  more  difficult  the  field 
the    more    shining    will    be    his    influence    and 


A  FOREWORD  15 

example. ' '  An  address  was  prepared  by  a  commit- 
tee of  the  Clerical  Union  of  Massachusetts,  hand- 
somely engrossed,  and  presented  to  Fr.  Grafton,  in 
the  following  form : 

"On  the  part  of  many  brethren  in  the 
sacred  ministry  of  the  Church  of  this  diocese, 
these  words  of  congratulation,  affection,  and 
farewell  are  presented.  We  feel  honored  that 
one  of  our  own  number  has  been  called  to 
accept  an  office  of  the  highest  dignity  and  use- 
fulness. You  are  to  be  the  successor  of  one 
whom  it  is  no  ordinary  privilege  to  follow,  for 
the  character  and  labors  of  the  first  Bishop  of 
Fond  du  Lac  have  made  his  episcopate  forever 
memorable.  We  rejoice  that  you  are  entering 
upon  a  field  of  labor  which  offers  you  every 
prospect  of  wide  and  enduring  usefulness. 
While  the  episcopate  has  always  been  a  posi- 
tion of  honor,  and  while  it  has  always  offered 
special  opportunities  for  reaching  and  in- 
fluencing men  for  good,  it  is  almost  impossible 
to  over-estimate  the  value  of  the  services  of 
the  Bishop  of  a  growing  diocese  in  our  new 
land,  as  a  leader  of  sound  thought,  as  a  pro- 
moter of  active  benevolence,  and  as  an  orig- 
inator and  helper  of  wholesome  influences  for 
the  welfare  of  the  people  committed  to  his 
charge.  We  heartily  congratulate  you  upon 
being  thus  called  to  be  a  Bishop  in  the  Church 
of  God,  and  our  affection  for  you  will  make  us 
eager  for  your  success.  You  have  endeared 
yourself  to  us  by  your  generous  and  brotherly 
qualities,  and  our  hearts  will  be  with  you  as 


16  A  JOURNEY  GODWAED 

you  meet  the  labors,  cares,  and  responsibili- 
ties of  a  position  for  which  we  consider  you 
most  eminently  qualified.  You  may  always  be 
sure  of  the  sympathy  of  your  many  friends  in 
Massachusetts  in  whatever  may  be  done  for 
the  extension  and  upbuilding  of  the  Church  of 
Christ.  In  bidding  you  farewell  we  have  the 
assurance  that  we  are  but  transferring  you  to 
other  friends,  who  are  eager  to  attest  their 
loyalty  to  you,  and  to  hold  up  jout  hands  in 
the  work  given  you  to  do  among  them.  That 
God's  blessing  may  rest  upon  you  in  all  your 
efforts  to  advance  His  glory  and  kingdom  is 
our  earnest  prayer. 

(Signed)         George  W.  Shinn, 

A.  St.  John  Chambre, 
William  J.  Harris, 
William  B.  Frisby, 
Charles  W.  Ketchum, 
Committee/^ 
The  material  results  of  Fr.  Grafton's  sixteen 
years'  rectorship  of  the  parish  of  the  Advent  are 
well  known.     First,  the  magnificent  half -million- 
dollar  church  with  its  large  and  growing  endow- 
ment, the  one  practically  completed  and  the  other 
well  launched  before  he  laid  down  his  authority. 
The  cost  of  land  and  buildings  and  fittings  was  not 
contributed  disproportionately  by  any  great  giver 
or  group  of  givers,  but  by  little  children,  by  the 
widow  who  gave  her  mite,  by  the  wage-earner 
whose  giving  meant  real  sacrifice,  as  well  as  by  the 
well-to-do.    His  appeal  was  made  to  all  the  mem- 
bers of  the  congregation  by  one  whose  own  ascetic 


A  FOREWORD  17 

life  made  it  much  more  effective  than  such  an 
appeal  would  come  from  the  mouths  of  men  of 
known  comfortable  incomes,  who,  themselves,  set 
no  particular  example  of  self-denial.  He  who  lived 
in  the  hardness  of  the  religious  life,  could  urge 
the  foregoing  of  a  car  fare,  of  some  little  indul- 
gence in  food  or  raiment,  for  the  sake  of  adding  a 
living  stone  to  the  Temple  of  the  Lord— so  many 
of  which  were  built  into  its  walls.  Meetings  of 
rally  and  encouragement  were  held,  a  system  of 
weekly  pledges  organized,  and  every  legitimate 
means  emploj^ed  for  carrying  on  the  great  work. 
Many  gifts  of  money  and  ornaments  of  various 
kinds  came  from  the  family  and  personal  friends 
of  the  incumbent,  and  many  were  thank  offerings 
for  gifts  and  graces  received  through  his  ministra- 
tions. The  rector  was  chairman  of  the  building 
committee  throughout  its  existence,  constant  and 
zealous  at  all  its  meetings;  and  the  architect,  the 
late  John  H.  Sturgis,  was  one  of  his  most  intimate 
friends  and  received  from  Fr.  Grafton  many  sug- 
gestions in  the  design  and  execution  of  the  under- 
taking. 

Another  great  work  of  Fr.  Grafton's  rector- 
ship was  the  establishment  of  the  House  of  the 
Holy  Nativity,  the  result  of  much  stud}^  and  ex- 
perience of  existing  Sisterhoods.  Its  special  field 
was  the  cultivation  of  the  Religious  Life,  and  to 
give  aid  to  the  parochial  clergy  in  their  spiritual 
work  and  in  preparation  of  candidates  for  the 
Sacraments.  During  the  last  three  years  of  Fr. 
Grafton's  administration  of  the  parish  of  the 
Advent,  half  as  many  adults  were  baptized  as  in 


18  A  JOURNEY  GODWAED 

all  the  other  nineteen  Episcopal  Churches  of  Bos- 
ton put  together,  a  result  largely  due,  as  he  has 
often  said,  to  the  efficient  work  of  the  Sisterhood 
of  the  Holy  Nativity.  The  mother  house  is  now  at 
Fond  du  Lac,  while  there  are  branch  houses  among 
the  Indians  at  Oneida,  Wisconsin ;  at  Providence, 
Ehode  Island;  Milwaukee,  Wisconsin;  New  York, 
N.  Y. ;  and  at  Portland,  Maine. 

The  spiritual  work  of  the  sixteen  years  in  the 
parish  of  the  Advent  cannot  be  reckoned  here.  It 
will  be  loiown  when  the  jewels  are  made  up  and  the 
good  pastor  gives  an  account  of  his  flock.  Like  the 
great  Prince-Bishop  of  Geneva,  Fr.  Grafton  had 
sjDecial  facility  of  access  to  those  persons  of  cul- 
ture and  refinement,  so  difficult  to  reach  because 
their  taste  and  breeding  must  necessarily^  be  recog- 
nized and  accounted  with  before  a  hearing  can  be 
obtained  from  them.  As  with  St.  Francis  de  Sales, 
his  singular  purity  and  detachment  were  imited  to 
that  sense  of  proportion,  that  insight  and  S}tii- 
pathy,  which  we  call  tact.  Those  whose  tempta- 
tions do  not  lie  in  the  way  of  coarse  indulgence, 
but  proceed  from  tendencies  to  melancholy  and 
morbid  self-analysis,  require  a  certain  encourage- 
ment and  mortification  of  the  will  rather  than  ex- 
cessive bodily  asceticism.  Fr.  Grafton  knew  how 
to  inculcate  the  ''little  virtues  which  grow  at  the 
foot  of  the  Cross."  He  had  all  that  restraint  and 
reserve  which  were  perhaps  the  deepest  notes  of 
the  Oxford  movement,  in  strong  though  silent 
protest  against  the  noisy  and  sensational  appeals 
of  Evangelicalism,  embodied  as  we  find  it  in 
Keble's  exquisite  "Rosebud"  hymn. 


A  FOREWORD  19 

There  was  a  group  of  saintly  persons  in  the 
Advent  in  Fr.  Grafton's  day,  of  which  any  pastor 
might  have  been  proud— women  as  devoted  as  Ma- 
dame de  Chantal  to  her  holy  confessor,  and  men 
who  followed  in  the  good  old  paths  without  ostenta- 
tion and  with  the  true  chivalric  feeling  for  their 
priest.  Many  of  these  good  women  had  been  led  on 
to  further  steps  in  the  higher  life  by  their  director ; 
others  had  been  turned  from  the  engrossment  of 
gay  and  brilliant  society  to  real  sanctity.  Those 
who  shared  Fr.  Grafton's  meditations  given  at  the 
House  of  the  Holy  Nativity,  surrounded  by  his 
Sisters  and  some  of  these  devoted  associates,  have 
testified  to  the  spiritual  exaltation  in  which  his 
soul  took  wing  in  beautiful  and  sj^mpathetic  envi- 
ronment. As  Madame  de  Chantal  wrote  of  St. 
Francis :  ' '  That  soul  was  more  pure  than  the  sun 
and  more  white  than  snow  in  its  actions,  in  its 
resolutions,  in  its  desires  and  affections. "  "  Words 
are  necessary,  but  as  means,  not  as  ends ;  they  are 
not  mere  addresses  to  the  throne  of  grace ;  they  are 
instruments  of  what  is  far  higher,  of  consecration, 
of  sacrifice.  They  hurry  on  as  if  impatient  to  ful- 
fil their  mission.  Quickly  they  go;  the  whole  is 
quick,  for  they  are  all  parts  of  one  integral  action. 
Quickly  they  go,  for  they  are  awful  words  of  sacri- 
fice; they  are  a  work  too  great  to  delay  upon,  as 
when  it  was  said  in  the  beginning:  'What  thou 
doest,  do  quickly. '  Quickly  they  pass,  for  the  Lord 
Jesus  goes  with  them,  as  He  passed  along  the  lake 
in  the  days  of  His  fiesh,  quickly  calling,  first  one 
and  then  another.  Quickly  they  pass ;  because  as 
the  lightning  which   shineth   from   one  part   of 


20  A  JOURNEY  GODWARD. 

heaven  unto  the  other,  so  is  the  coming  of  the  Son 
of  Man." 

Fr.  Grafton  loved  the  Eucharist  with  all  his 
great  heart,  but  some  of  the  most  enthusiastic 
words  that  ever  fell  from  his  lips  were  in  praise  of 
those  who  frequented  daily  Morning  and  Evening 
Prayer,  which  some  of  our  ''advanced"  Catholics 
speak  lightly  of  as  only  condensed  breviary  offices, 
but  which  are  sacred  in  Anglican  and  American 
tradition  by  their  venerable,  religious,  and  sober 
use.  He  was  an  admirable  executive,  never  inter- 
fering with  assignments,  but  leaving  his  clerical 
and  lay  assistants  free  to  carry  out  instructions 
with  suitable  freedom  in  detail.  He  moved  among 
us  with  sweetness,  dignity,  and  gravity.  Men  and 
women  venerated  him ;  the  children  loved  him. 

Bishop  Grafton's  visits  to  us  in  his  old  home 
are  indeed  as  the  visits  of  an  Angel  of  the  Church, 
in  which  his  ripening  wisdom,  love,  and  gentle- 
ness are  ever  welcomed  with  increasing  affection. 
With  due  respect  to  our  honored  Diocesan,  when 
we  speak  among  ourselves  of  the  Bishop,  we  mean 
Charles  Fond  du  Lac ! 


CHAPTER  I. 


CHANGES  AND  CHANCES. 


My  Dear  Friends  : 

You  have  asked  me  to  leave  you  some  account 
of  my  life.  One's  life  is  divided  into  two  parts— 
the  inner  life  and  the  outward  life.  I  have  greatly 
hesitated  in  giving  the  facts  about  the  latter,  lest 
it  should  mislead  any  respecting  the  former. 

My  inner  life  has  been  simply  one,  through 
many  spiritual  trials,  temptations,  and  failures,  of 
a  stumbling  on  towards  God.  It  overwhelms  me 
with  shame  and  humiliation  when  I  think  of  it.  It 
is  only  by  clinging  to  the  infinite  mercies  of  the 
merciful  Lord  that  I  am  kept  out  of  despair.  It 
looks  to  me  like  a  failure;  such  a  ghastly  failure 
that  I  am  afraid  to  write  anything  about  this  out- 
ward life.  But  I  will  try  to  do  so,  as  far  as 
practical. 

I  became  seriously  interested  in  the  Church 
through  attending  the  Church  of  the  Advent,  Bos- 
ton, and  was  present  at  its  first  opening  in  Green 
Street.  I  had  known  Dr.  Croswell  a  little  in  my 
childhood,  when  he  was  rector  of  Christ  Church, 
and  remember  his  taking  me  in  his  arms  and  bless- 
ing me.  An  illness  of  my  eyes,  which  kept  me  from 
other  work,  enabled  me  to  attend  the  services  fre- 


22  A  JOURNEY  GODWARD 

quently.  What  we  think  a  misfortune  turns  thus 
to  a  blessing.  I  had  long  been  battling  with  the 
ordinary  problems  of  life,  when,  through  my  own 
failures,  I  was  led  to  Confirmation. 

While  at  the  Church  of  the  Advent,  a  powerful 
influence  came  over  me.  One  day,  on  seeing  Dr. 
Croswell  pass  up  the  aisle  to  his  place  in  the  chan- 
cel, I  heard,  as  it  were,  a  Voice  saying  unto  me  as 
I  looked  at  him:  "And  why  shouldn't  you  be  a 
priest?"  I  took  no  steps  at  the  time,  but  the  im- 
pression remained  with  me. 

Along  with  Dr.  Oliver  and  a  few  others,  I  be- 
came interested  in  the  founding  of  St.  Botolph's 
parish  in  Boston,  which  was  to  be  of  decided  High 
Church  tendencies  and  Tractarian  teaching.  It 
had  not  sufficient  support  to  be  continued,  but  sub- 
sequently in  the  hall,  Emmanuel  Church  carried 
on  a  Mission  Sunday  School. 

After  this  I  went  to  Harvard,  and  entered  the 
Law  School,  where  I  remained  for  some  three 
years. 

I  got  a  valuable  piece  of  advice  from  Langdell, 
who  was  afterwards  the  great  Dean.  I  had  been 
taken  into  the  Coke  Club,  a  small  one  of  about 
eight  members.  Langdell  was  one,  the  two  Choates 
(one  of  whom  was  afterwards  Ambassador), 
Chandler  (afterwards  Senator  for  New  Hamp- 
shire), Carter  (afterwards  the  leader  at  the  New 
York  bar),  Shattuck  (afterwards  a  noted  lawyer  in 
Boston),  and,  I  believe,  Felton  (afterwards  of 
some  note  in  California) .  I  think  they  took  me  in 
on  account  of  a  plea  I  made,  when  I  had  the  wrong 
side  of  a  moot  case  to  defend.    But  Langdell,  in  his 


CHANGES  AND  CHANCES  23 

greatness,  was  always  very  kind  to  me,  and  gave  me 
work  on  Parsons'  Book  of  Contracts,  which  I  did 
under  him.  Anxious  fully  to  investigate  subjects 
given  me,  I  had  run  out  right  and  left  on  all  sorts 
of  subjects  involving  legal  possibilities.  Langdell 
struck  them  all  out,  and  said:  "Grafton,  learn 
to  keep  on  the  high  road  and  beaten  track.  You 
might  live  a  lifetime  imagining  legal  questions,  and 
practise  a  lifetime  without  one  of  them  coming  up. 
Keep  on  the  beaten  highway. ' '  This  advice  helped 
me  in  my  Church's  position,  to  keep  the  Faith  as 
established  by  the  Church's  decisions,  and  not  to 
bother  with  the  vagaries  and  speculations  of  schis- 
matics. I  grasped  the  principles  which  ever  after- 
wards guided  me  in  my  religious  faith.  Believing 
there  was  an  Intelligent  and  Will  Energy  that 
made  the  Cosmos  what  it  was,  it  was  but  proper 
that  a  revelation  should  be  made  to  us.  If  no  such 
Energy  existed,  the  world  was  a  frightful  night- 
mare; and  if  no  revelation  were  made  to  us,  the 
universe  was  immoral. 

This  revelation  had  been  made  through  the  ma- 
terial universe,  in  the  mind  and  conscience  of  man, 
through  more  enlightened  seers  and  philosophers 
in  all  ages,  by  Hebrew  prophets ;  and,  gradually  de- 
veloping, had  culminated  in  the  person  of  Christ. 
Dr.  Walker,  the  president  of  Harvard,  a  Uni- 
tarian of  the  Arian  school,  preached  a  strong  ser- 
mon proving  the  divinity  of  Christ.  The  question, 
he  said,  was  not  whether  Christ  was  the  greatest 
of  men,  but  whether  He  was  a  mere  man  or  no.  He 
proved  Christ  did  not  belong  to  the  class  of  man, 
for  He  was  free,  as  no  other  known  man  was,  from 


24  A  JOURNEY  GODWARD 

the  prejudices  of  His  age,  country,  and  race;  and 
His  sinless  character  also  differentiated  Him  from 
others,  and  He  stood  alone,  unique  and  unap- 
proachable. His  truthful  character  compelled  ac- 
ceptance of  His  claim  that  He  had  had  a  previous 
existence,  saying  "Before  Abraham  was,  I  am"; 
that  He  "had  come  down  from  Heaven,"  and  in 
some  deep  mystery.  He  "and  the  Father  were 
one."  It  was  much  the  same  line  that  in  after 
years  I  heard  Liddon  take  in  his  Bampton  Lec- 
tures on  Tlie  Divinity  of  Christ. 

For  my  own  part,  I  felt  that  everyone  needed, 
especially  myself,  in  religious  matters,  a  teacher, 
an  example,  a  guide.  If  I  recalled  aright  the  old 
story,  Socrates,  meeting  one  day  Alcibiades,  on  his 
way  to  the  Temple,  put  to  him,  after  his  manner, 
many  perplexing  problems;  and  when  Alcibiades, 
in  despair,  said  to  his  great  teacher:  "How  then 
shall  we  know  these  things?"  the  great  pagan  phil- 
osopher replied,  "Someone  must  come  and  teach 
us. ' '    Has  He  not,  in  Christ  ? 

I  was  bidden  by  a  friend  to  take  up  Comte's 
philosophy.  I  asked.  What  sort  of  life  did  he  lead  ? 
"Well,"  was  the  reply,  "he  did  not  live  with  his 
wife."  I  did  not  think  it  worth  while  to  try  to  do 
one  thousand  pages  of  stiff  reading,  along  with  my 
legal  studies,  and  come  out  like  the  founder  of  this 
school.  So  my  first  great  principle  was  to  accept 
Christ  as  my  teacher.  When  the  world  can  pro- 
duce somebody  wiser,  or  of  a  deeper  spiritual  in- 
sight, it  will  be  time  to  reconsider  this  position. 
But  I  took  the  great  Master  as  my  Master,  and  sur- 


CHANGES  AND  CHANCES  25 

rendering  myself  to  Him,  believed  in  Him  and  all 
He  said,  because  He  said  it. 

The  other  principle,  and  what  made  me  a  prac- 
tical Churchman,  was  this:  If  Christ  was  the 
special  teacher  sent  from  Heaven,  He  could  not  so 
imperfectly  have  taught  His  doctrine  as  that  the 
larger  number  of  His  followers  would  be  led  into 
error. 

I  once,  subsequently  in  my  life,  put  this  in  the 
form  of  a  dilemma  to  that  sweet  and  lovely  char- 
acter. Professor  Peabody.  We  were  conversing  on 
religious  matters,  and  I  said :  ' '  Here  are  two  facts 
we  must  both  admit  to  be  facts:  God  sought  to 
teach  the  world  the  religion  that  there  was  but  one 
God,  through  the  Hebrew  nation.  When  the  peo- 
ple fell  into  the  sin  of  idolatry  like  the  heathen, 
God  severely  punished  them.  When  they  came 
back  from  their  Babylonish  captivity,  they  became 
free  from  this  sin.  The  world  has  been  taught 
through  the  Jew.  Man  may  give  up  a  belief  in 
God,  but  the  world  will  not  go  back  to  the  gods 
many,  of  the  hills  and  plains.  This  great  truth  has 
been  implanted  in  the  race,  that  there  is  only  one 
God,  and  to  worship  any  other  as  God  is  a  soul-de- 
stroying sin.  The  other  fact  is  that  four-fifths  of 
all  Christians  have  given  divine  honors  to  Christ 
and  worshipped  Him.  How  then  can  Christ  be  a 
teacher  sent  from  God,  as  in  some  degree  Uni- 
tarians claim  ?  We  cannot  suppose  that  God,  hav- 
ing delivered  mankind  from  the  sin  of  idolatry, 
through  revelation  to  the  Jew,  should  send  a 
teacher  who  should  lead  His  followers  into  this 
sin.    If  Christ  be  not  a  divine  person,  to  pay  Him 


26  A  JOURNEY  GODWARD 

divine  honors  is  idolatrous.  Either  He  is  what 
four-fifths  of  His  disciples  claim  Him  to  be,  or 
He  is  no  teacher  in  whom  we  can  trust  as  sent  with 
a  divine  authority.  The  result  and  effect  of  His 
teachmg  shows  what  He  intended  to  teach." 

When  I  put  this  dilemma  to  dear  Dr.  Peabody, 
he  said:  "But  if  you  believe  all  this,  you  must  be- 
lieve a  great  deal."  "Certainly,"  I  said,  "the  result 
of  His  teaching  shows  what  He  meant  to  teach,  and 
I  not  only  believe  in  His  Deity,  but  in  the  Blessed 
Trinity,  the  Incarnation,  the  Real  Presence  of 
Christ  in  the  Holy  Eucharist." 

It  was  at  this  time  that  I  experienced  a  deeper 
religious  conviction.  (I  had  always  believed  in  the 
Real  Presence  in  the  Blessed  Sacrament,  and  I 
used  to  walk  in  from  Cambridge  and  keep  my  fast- 
ing Communion,  and  what  would  now  be  called  a 
rather  strict  Lent.)  I  had  the  question  before  me 
what  I  should  do  with  my  life,  and  I  had  a  battle 
with  myself  whether  I  should  give  myself  to  poli- 
tics or  to  religion,  I  was  warned  by  a  good  Epis- 
copal clergyman  that  the  Church  was  stereotyped, 
and  that  it  could  not  possibly  be  altered,  and  was 
in  a  deadly  low  condition.  It  was  difficult  to  get 
much  literature  on  the  subject.  We  could  not  get 
Church  books  in  Boston  of  a  very  decided  Church 
character.  I  remember  importing  Dr.  Pusey's  de- 
votional book,  Paradise  of  the  Christian  Soul,  to 
the  curiosity  of  my  English  relatives  in  London, 
who  wondered  what  a  young  man  wanted  with  such 
a  book.  A  few  able  Roman  priests  gave  me  Roman 
books  to  read— Milner's  End  of  Religious  Contro- 
versy, Wiseman's  Lectures,  Moehler's  Symbol  ism, 


CHANGES  AND  CHANCES  27 

Ives'  Trials  of  a  Mind.  Bishop  Southgate  helped 
me  to  see  that  the  true  viewpoint  of  the  Church  was 
from  Jerusalem.  Jerusalem  was  the  Mother 
Church.  Rome,  by  its  claim  to  supremacy,  had 
made  a  rent  in  Christendom.  It  was  not  the  source 
of  unity,  but  the  primal  cause  of  schism.  I  realized 
also  that  our  chief  loyalty  was  to  the  one  Catholic 
Church  Christ  had  made,  rather  than  to  any  one  of 
the  divisions  the  sins  of  man  had  made.  When, 
years  after,  Newman  put  forth  his  Apologia  it 
seemed  to  me  that  he  had  never  grasped  the  idea  of 
the  Catholic  Church,  and  no  wonder  he  fell  away. 
He  had  been  a  low  churchman,  then  a  high  church- 
man, and  then  invented  a  via  media  of  his  own, 
and,  finally,  tried  to  cover  his  secession  by  a  doc- 
trine of  development,  which  many  Romans  re- 
jected and  which  equally  defended  Protestantism. 
My  studies  led  me  to  believe  that  the  low 
church  position  in  the  Church  did  not  do  justice  to 
the  Prayer  Book.  For  example,  in  the  Baptismal 
Office  it  was  declared  of  every  child  baptised  that 
he  was  regenerated.  The  low  churchman  ex- 
plained this  as  merely  a  hope  based  on  the  faith  of 
the  sponsor.  But  in  the  office  for  the  Private 
Baptism  of  Infants,  they  were  declared  to  be  re- 
generated, and  no  sponsors  were  required.  If  our 
Lord's  Presence  in  the  Eucharist  were  not  effected 
by  the  consecration  of  the  elements,  why  were  the 
Consecrated  Elements  which  remained  after  the 
Communion  ordered  to  be  so  reverently  consumed  % 
Why,  if  Episcopal  ordination  were  not  necessary, 
were  we  not  schismatical  in  not  admitting  sectarian 
ministers  to  officiate  at  our  Altars  %    I  became  fully 


28  A  JOURNEY  GODWARD 

convinced  of  the  validity  of  our  orders  and  sacra- 
ments, and  that  our  Church  was  indeed  a  true 
branch  of  the  Catholic  Church.  It  had  also  under 
its  English  ornaments-rubric  a  right  to  the  ancient 
vestments,  lights,  and  Altar  ritual.  I  realized  the 
Catholicity  of  our  position  and  our  sacramental 
gifts,  and  the  sin  involved  in  leaving  the  Church 
for  Rome.,  I  remember  subsequently  passing  a 
night  in  Trinity  Church  in  New  York  in  devotion, 
and  sincerely  praying  God  that  I  might  be  taken 
away  during  the  coming  year,  even  by  railroad 
accident,  rather  than  live  on  and  proclaim,  as  I  felt 
it  my  duty  to  do,  the  Catholicity  of  our  Church,  if 
it  were  not  true. 

There  Avere  few,  if  any,  Catholic  churchmen. 
I  remember  asking  Fr.  Prescott,  at  this  time,  in 
the  early  fifties,  whether  he  supposed  there  were 
any  other  Tractarians  than  ourselves  in  America. 
Bishop  Ives  had  gone  over  to  Rome,  as  had  some 
others  in  Maryland,  and  it  looked  as  if  few  were 
left.  I  believed  in  the  Church,  and  I  said: 
''Though  I  shall  not  see  her  recover  her  heritage 
of  doctrine  and  ritual  in  my  day,  it  is  well  for  a 
man  to  give  up  his  life  in  an  endeavour  to  bring  a 
revival  of  the  Church  to  pass.  It  is  a  greater  work 
to  free  the  Church  than  it  is  even  to  free  the  slave. 
For  my  own  poor  part,  I  will  throw  my  hat  into 
the  ring,  and  do  what  I  can  in  the  fight. ' ' 

It  was  at  this  time  that,  under  the  grace  of 
God,  I  determined  to  give  mj^self  up  wholly  to 
Christ  and  His  service.  In  the  presence  of  so  great 
a  fact  as  God's  becoming  Incarnate,  I  felt  there 
was  nothing  that  I  could  hold  back  from  Him.    I 


CHANGES  AND  CHANCES  29 

therefore  determined  to  live  for  Him,  and  for  Him 
alone;  to  forego  marriage  and  family;  to  conse- 
crate whatever  I  might  have  of  means  or  ability  to 
His  service;  and  to  live  upon  such  an  amount  as 
alone  would  be  necessary  to  cover  the  expenses  of 
food,  raiment,  and  shelter.  However  imperfectly  I 
may  have  fulfilled  my  consecration,  I  have  never 
regretted  it. 

At  that  time  the  anti-slavery  question  was 
strongly  in  evidence,  and  Mrs.  Stowe's  book  was 
written.  A  study  of  the  law  problems  involved, 
led  me,  from  a  legal  point  of  view,  to  believe  that 
the  slave's  relation,  as  established  by  law  as  a 
"thing,"  was  inconsistent  with  his  duty  as  "a 
man"  to  his  Creator.  I  wrote  a  pamphlet  on  the 
subject,  which  Wendell  Phillips,  who  had  taken  an 
interest  in  me,  thought  worthy  of  publishing.  I 
was  not  originally  an  Abolitionist,  but  I  became,  by 
the  legal  study  of  the  slave  question,  much  drawn 
to  Phillips.  The  nobleness  and  self-sacrifice  of  his 
character  much  interested  me.  But  I  began  to  feel, 
and  eventually  felt,  that  I  could  do  more  good  for 
humanity  by  going  into  the  Church  than  into  poli- 
tics. I  felt,  however,  that  I  could  never  write  a 
sermon.  I  knew  what  speaking  from  a  brief  was, 
but  the  sermons  I  heard  were  full  of  words  I  did 
not  understand.  I  did  not  feel  that  I  had  the  liter- 
ary ability  to  write  them.  Then  my  clergyman,  the 
Rev.  Fr.  Prescott,  told  me  that  if  God  intended  me 
to  be  a  third-rate  clergyman,  rather  than  a  first- 
class  lawyer,  my  duty  was  to  enter  the  ministry, 
rather  than  to  seek  the  other  profession.  One  must 
seek  first  to  know  one's  vocation,  and  then  trust 


30  A  JOURNEY  GODWAED 

God  and  follow  it.  It  was  thus  partly  under  his 
influence  that  I  had  the  courage  to  offer  myself  to 
Bishop  Whittingham,  of  Maryland,  as  a  candidate 
for  Holy  Orders. 

Bishop  Whittingham  received  me  very  kindly, 
but  made  a  strict  examination  as  to  my  motives  in 
seeking  Holy  Orders.  He  gave  me  a  homily  on 
the  poverty  which  might  ensue  if  I  entered  the 
ministry.  If  I  had  to  starve,  I  was  not  to  blame 
him. 

I  remember  an  amusing  incident  at  this  time. 
I  was  a  young  man  in  society  life  in  Boston,  and 
though  I  had  never  indulged  much  in  the  habit  of 
smoking,  I  took  out  a  cigar,  and  offered  it  to  the 
Bishop.  I  never  forgot  his  answer  and  look:  ''I 
can 't  imagine, ' '  he  said, ' '  an  Apostle,  smoking. ' '  I 
thought  at  the  time  the  logic  was  imperfect,  as  I 
could  not  imagine  an  Apostle  doing  many  things 
we  are  obliged  to  do  now.  Nevertheless,  the  words 
and  the  injunction  from  that  saintly  man  settled  in 
my  heart,  and  I  soon  concluded  that  it  would  be 
better  for  me  as  a  priest,  if  I  were  to  do  priestly 
work  for  God,  to  give  up  such  a  habit. 

I  was  much  beset  by  relatives  and  friends  not  to 
take  Holy  Orders.  They  made  very  large  offers  of 
worldly  success  and  emolimient  and  fortune,  if  I 
would  not  do  so.  But  I  felt  that  the  Church  needed 
lives  of  sacrifice,  and  that  man  could  never  give 
more  to  God  than  God  could  give  to  him. 

I  remained  in  Maryland  under  Bishop  Whit- 
tingham for  about  ten  years.  I  began  during  the 
slavery  times.  I  remember  my  first  six  months  were 
spent  in  a  deserted  rectory,  where  I  practically 


CHANGES  AND  CHANCES  31 

camped  out,  and  had  $26.00  for  my  first  six 
months'  stipend.  The  arrangement  of  the  church, 
which  was  not  uncommon,  was  after  this  fashion : 
there  was  a  door  from  the  vestry  at  the  east  end, 
through  which  one  ;gassed  to  the  desk  from  which 
the  service  was  said  and  the  sermon  preached.  Be- 
low it  was  the  Communion  table.  The  two  were 
surrounded  by  a  semi-circular  rail.  It  was  any- 
thing but  Churchly.  I  was  curate  to  a  very  saintly 
man,  Dr.  Rich.  I  had  often  to  walk  miles  to  one 
of  our  missions.  We  did  not  have  overmuch  in  the 
way  of  food,  and  we  used  to  warm  over  what  was 
sent  in  for  our  Sunday  meals. 

I  was  asked  by  a  clerical  friend  who  had 
gained  the  approval  of  the  Bishop,  to  take  up  set- 
tlement work  in  a  poor  district  in  Baltimore.  This, 
I  believe,  was  the  first  settlement  work  ever  done 
in  our  Church  in  America.  We  lived  amongst  the 
poor  and  opened  our  house  to  them.  We  had  a 
chapel,  a  co-operative  store,  and  various  other  ap- 
pliances for  city  missionary  work.  I  had  charge 
also  of  a  small  coloured  mission.  Here  I  remained 
with  the  Bishop's  approval,  as  I  was  then  a  Dea- 
con, and  I  looked  up  to  him  as  Newman  looked  up 
to  his  Bishop.  I  never  rang  his  door  bell  without 
saying  a  prayer,  and  never  left  his  presence  with- 
out kneeling  down  and  asking  his  blessing.  He 
directed  my  studies,  and  was  very  kind  to  me.  But 
he  was  always  on  his  guard,  after  the  troubles  he 
had  been  through  with  some  romancers,  against 
ritual.  We  didn't  have  much,  to  be  sure;  but  on 
one  occasion,  I  remember  his  coming  to  the  mis- 
sion when  I  had  given  up  my  surplice  to  a  visiting 


32  A  JOURNEY  GODWAED 

clergyman,  who,  I  believe,  was  afterwards  Bishop 
Doane,  and  the  one  I  wore  was  a  little  short.  It 
came  down  to  about  the  ankles.  The  good  Bishop 
called  me  aside  after  the  service  and  requested  that 
I  would  wear  longer  surplices.  I  did  not  state  the 
circumstances,  but  I  told  him  I  would  do  so.  He 
did  not  object  to  our  having  a  black  Cross  at  the 
end  of  our  stoles,  but  did  object  to  a  fringe  on 
them. 

There  are  two  incidents  in  connection  with 
Bishop  Whittingham  that  I  remember  so  well,  and 
which  will  serve,  perhaps,  to  reveal  his  own  holy 
life.  On  one  occasion  I  said  to  him:  "Is  it  proper 
for  one  who  is  a  priest  to  do  menial  work,  as  I  think 
in  religious  orders  one  must  do*?"  "Dear  Graf- 
ton," he  said,  "I've  always  reserved  to  myself  the 
duty  of  blacking  my  own  boots.  I  want  to  do  some 
menial  work."  In  reference  to  the  same  subject, 
I  remember  getting  into  a  stage  coach,  when  we 
were  going  to  travel  some  twenty-eight  miles  over 
a  rough  and  hilly  road,  and  I  said,  "Dear  Bishop, 
you  have  taken  the  worst  seat  in  the  coach. "  "  Well, 
Grafton,"  replied  he,  "somebody  must  take  it." 
I  constantly  learned  lessons  of  denial  and  self-sac- 
rifice from  him. 

About  this  time  I  was  called  to  the  founding  of 
a  mission  of  the  Epiphany  at  Washington  under 
Dr.  Pine.  This  had  a  great  many  social  and  other 
attractions.  I  told  the  Bishop  that  if  he  wished 
me  to  go  there,  I  would  do  so.  But  I  shrank  as  a 
young  man  from  the  dangers  or  attractions  of  the 
social  life  in  Washington,  and  the  difficulty  I  felt 
about  establishing  the   system   of   free   sittings, 


CHARLES  CHAPMAN  GRAFTON. 
Photograph  in  1859. 


CHANGES  AND  CHANCES  33 

which  I  believed  in,  and  a  weekly  Eucharist.  It 
was  by  his  permission  that  I  declined  the  offer. 
Subsequently,  I  was  called  to  be  an  assistant  at  St. 
Paul's  Church,  Baltimore.  Again  I  went  to  my 
Bishop  about  it.  He  said  to  me :  "  It  is  the  heart  of 
the  diocese;  I  can't  ask  you  to  go  to  it,  but  if  you 
will  go,  you  can  save  it.  I  will  give  you  my  bless- 
ing." So  I  went.  This  church  was  the  Mother 
Church  of  the  city,  and  under  the  charge  of  the 
venerable  rector.  Dr.  Wyatt,  who  had  been  its  rec- 
tor for  nigh  fifty  years.  His  clerical  life  went 
back  to  the  early  part  of  the  nineteenth  century, 
and  he  was  intimately  conversant  with  all  its  his- 
tory. He  was  for  a  number  of  years  president  of 
the  House  of  Deputies.  He  had  been  a  prominent 
candidate  for  the  Bishopric  of  Maryland.  One 
can  never  forget  his  gentlemanly  and  scholarly 
bearing.  It  was  his  custom  in  his  early  days  to 
come  to  church  in  small  clothes  and  silk  stockings. 
He  told  me  it  was  considered  bad  etiquette  to  go  in- 
to the  pulpit  in  boots.  He  wore  a  silk  gown 
through  the  streets.  His  manner  was  extremely 
dignified,  and  his  sermons  were  couched  in  Ad- 
disonian English.  He  wore  gloves  in  the  pulpit, 
with  one  finger  cut  so  as  to  turn  the  pages  over. 
He  felt  it  unclerical  and  undignified  to  speak  ex- 
temporaneously. He  was  most  courteous  in  his 
bearing  and  reverent  in  his  performances.  By 
contact  with  him  I  learned  much  of  the  foundation 
and  the  history  of  our  Church  in  America.  I  shall 
always  be  grateful  for  the  way  in  which  he  treated 
me  for  the  five  years  I  was  with  him,  as  his  dear 
son ;  and  he  hoped  I  would  succeed  him.    He  was  a 


34  A  JOURNEY  GODWARD 

pattern  of  punctuality  in  regard  to  the  Church  ser- 
vice. "If,"  he  said,  "j^ou  are  only  a  minute  late 
and  there  are  sixty  persons  on  a  week  day  present, 
you  have  lost  for  them  an  hour's  time." 

One  day  I  was  complaining  as  to  the  treatment 
he  was  receiving  from  some  of  his  parishioners, 
and  he  checked  me,  saying,  "Charles,  God  bears 
with  us,  and  we  must  bear  with  our  people." 

He  always  reserved  a  large  portion  of  the  pre- 
cious Blood  of  the  Holy  Sacrament.  He  did  this 
in  a  most  reverent  manner.  He  said  he  had  rea- 
sons for  doing  this  in  the  prevention  of  irreverence 
in  its  consumption.  He  placed  it  in  a  large  glass 
receptacle,  which  was  silver  mounted  and  locked. 
This  was  always  placed  in  an  ambry,  or  small  closet, 
locked,  in  the  wall  of  the  vestry.  Of  course,  as  a 
curate,  I  conformed  to  my  rector's  custom.  I  was 
told  that  this  was  a  custom  of  Dr.  Craik,  at  Louis- 
ville, who  was  a  high  churchman.  But  having  a 
question  about  it,  I  conferred  with  a  friend  of 
mine,  the  Rev.  Dr.  Hawkes,  who,  I  knew,  was  a 
canonist  and  a  low  churchman;  and  Dr.  Hawkes 
gave  me  his  opinion  that  the  rector  was  quite  right, 
and  was  following  out  a  received  custom  of  our 
Church  in  doing  so. 

I  remained  at  St.  Paul's  Church  for  about  five 
years,  and  during  the  prolonged  illness  of  Dr. 
Wyatt,  about  one  and  a  half  years,  having  charge 
of  it.  It  was  a  never  forgotten  period  of  my  life. 
The  congregation  was  trained  in  the  principles  of 
the  Prayer  Book  and  the  influence  of  daily  prayer, 
and  weekly  or  more  often  Communion,  and  I  have 


CHANGES  AND  CHANCES  35 

never  known  a  holier  body  of  instructed  church- 
men. 

During  my  stay  at  St.  Paul's,  I  was  called  to 
the  rectorship  at  St.  Peter's,  Philadelphia,  made 
vacant  by  the  election  of  Dr.  Odenheimer  to  the 
Bishopric  of  New  Jersey.  He  was  a  very  warm 
friend,  and  persistently  urged  me  to  accept  St. 
Peter's.  The  committee  offered  me  what  was  then 
a  large  salary,  $3,000,  and  possible  preferment.  It 
was  a  very  attractive  offer  to  a  young  man.  But 
I  felt  that  God  had  called  me  to  the  work  at  St 
Paul's,  and  that  without  very  decided  reasons  I 
ought  not  to  leave  it.  The  rector  was  an  old  man, 
and  confined  to  his  bed,  and  the  parish  was  not 
in  such  a  good  financial  condition  as  formerly. 
I  gave  up  a  considerable  portion  of  my  own  sti- 
pend, in  order  that  the  old  rector  should  be  com- 
fortable. 

This  was  a  most  trying  political  time.  I  had 
felt  it  my  duty  as  a  clergyman  of  the  church  to 
read  the  pastorals  which  Bishop  Whittingham, 
who  was  a  most  decided  Unionist,  put  forth. 
They  were  couched  in  very  trenchant  language, 
and  with  quotations  from  the  homilies  on  the  sin 
and  wickedness  of  rebellion.  During  the  illness 
of  the  rector,  when  I  was  forced  to  read  them,  I 
can  well  remember  the  way  the  pew  doors  were 
slammed  and  the  people  left  during  their  delivery. 
A  number  of  Confederate  Church  people  loved  me 
for  my  ministrations,  but  when  a  vacancy  occurred 
in  the  rectorship  the  people  naturally  chose  a 
southerner  to  succeed  Dr.  Wyatt. 

For  some  length  of  time  I  had  felt  a  drawing 


36  A  JOURNEY  GODWARD 

toward  the  religious  life.  The  Roman  Church 
had  these  orders,  and  if  our  priesthood  and  sacra- 
ments were  valid,  whj^  should  the}^  not  produce  the 
same  fruits?  The  lives  of  the  saints  and  of  the 
founders  of  religious  orders  grew  ujDon'me.  I 
began,  wisely  or  not,  a  life  of  more  strictness  and 
devotion  to  our  Lord.  Dear  Dr.  Wyatt  asked  me 
if  I  would  not  like  a  Communion  in  the  week,  and 
I  gained  from  him  the  establishment  of  one  at  St. 
Paul's.  I  began  to  confer  with  persons  who,  I  felt, 
were  drawn  to  a  higher  and  more  devotional  life. 
A  few  began  to  say  that  if  I  would  start  such  an 
order  they  would  join  me.  I  placed  the  whole  mat- 
ter before  Bishop  Whittingham.  He  was  one  with 
me  in  the  desirability  of  having  svich  a  religious 
order  in  our  Church.  We  had  a  number  of  con- 
ferences on  the  subject.  After  dear  Dr.  Wyatt 
had  passed  away,  I  again  went  to  my  Bishop: 
''Am  I  not  free  now,"  I  said,  "to  give  myself 
up  to  the  religious  life?"  He  said:  "I  would 
gladly  give  up  all  the  surroundings  here  in  my 
house  thus  to  live  with  God. "  He  felt,  as  I  did,  that 
this  alone  would  be  the  salvation  of  our  Church.  He 
gave  me  his  blessing,  and  told  me  he  agreed  with 
me  that  as  I  was  now  free  to  give  myself  up  to  the 
religious  life,  the  best  thing  would  be  for  me  to  go 
to  England  to  study  up  the  subject. 

Before  going  to  England,  along  with  Fr.  Pres- 
cott,  I  determined  to  keep  a  retreat.  As  Ave  ex- 
pected to  deal  with  the  poor,  we  had  partly  in  view 
the  idea  of  finding  out  upon  how  small  a  sum  it  was 
possible  to  live.  Chiefly,  I  wanted  to  keep  a  few 
weeks  in  the  way  of  preparation  for  the  religious 


CHANGES  AND  CHANCES  37 

life.  We  found  an  empty  old  shack  of  a  building 
on  the  southern  coast  of  Fire  Island,  L.  I.,  near 
the  lighthouse,  which  we  hired  for  the  purpose. 
It  was  in  December  and  quite  cold  weather.  We 
went  over  in  a  small  boat  from  the  mainland,  tak- 
ing a  mattress  and  some  bedding,  and  some  few  pro- 
visions for  food.  These  were  of  the  simplest  kind. 
We  took  some  meal,  molasses,  potatoes,  ham,  and 
a  few  other  things.  We  had  a  good  sized  room  to 
live  in,  with  a  large  open  fireplace.  When  it  was 
cold,  we  had  to  surround  it  with  a  wall  of  matting 
to  keep  the  warmth  in.  We  cut  up  our  own  wood, 
and  did  our  own  work.  Fr.  Prescott  was  the  cook. 
We  had  a  rule  for  our  offices,  and  got  up  for  the 
night  offices  at  2  A.  M.  There  was  a  small  spring 
nearby  of  fresh  water.  We  spent  the  morning  in 
study  and  prayer,  and  I  made  the  Meditations  out 
of  Manresa.  We  translated  out  of  the  Sarum 
Portiforium  the  services  for  St.  Thomas'  Daj^,  and 
kept  it  as  a  festival. 

We  were  getting  along  very  well,  when  one  day 
a  U.  S.  cutter  anchored  opposite  our  house,  and 
i:)resently  a  large  number  of  marines  and  sailors 
surrounded  our  dwelling.  The  commanding  of- 
ficer told  us  we  were  suspected  of  being  Confeder- 
ates, and  that  he  had  come  to  arrest  us.  It  seems 
our  night  lamps  and  our  visits  to  the  lighthouse 
had  been  noticed,  and  had  been  reported  to  Wash- 
ington, and  it  was  supposed  that  we  were  in  league 
with  a  Confederate  boat,  which  was  to  land  and 
destroy  the  lighthouse.  Being  a  Unionist,  I  was 
rather  glad  to  see  the  vigilance  of  the  Government, 
but  Fr.  Prescott,  who  sympathized  with  the  Con- 


38  A  JOURNEY  GODWARD 

federates,  did  not  take  it  so  kindly.  Our  trunks 
and  all  we  had  were  examined,  but  as  I  gave  refer- 
ences to  Dr.  Dix  and  others  in  New  York,  the  of- 
ficer departed,  leaving  us  in  possession. 

But  as  it  drew  near  Christmas,  our  connection 
with  the  mainland  was  cut  off  by  the  ice,  and  I 
feared  our  water  supply  would  fail  us ;  so  we  con- 
cluded we  would,  at  the  end  of  these  weeks,  finish 
our  retreat,  and  go  home  for  Christmas.  There 
was  no  way  of  getting  to  the  mainland  except  by 
walking  the  whole  length  of  Fire  Island,  along  its 
sandy  beach  and  stormy  shore.  But  we  heard  that 
a  number  of  miles  away  there  was  a  bridge,  by 
which  we  could  make  connection  with  the  main- 
land. So  after  packing  up  our  things,  and  leav- 
ing them,  we  started  on  our  walk.   • 

During  the  early  part  of  the  day  it  was  a  very 
grand  sight  to  see  the  great  ocean  waves  breaking 
in  on  the  shore,  but  as  nightfall  drew  on  we  could 
see  no  bridge,  and  the  peril  of  our  situation  began 
to  dawn  upon  us.  We  knew  that  if  we  did  not 
make  some  shelter,  we  probably  would  not  live 
through  the  night,  so  greatly  exhausted  by  cold  and 
fatigue  had  we  become.  So  we  held  a  council  of 
war  to  consider  what  was  to  be  done.  The  first 
thing  for  us  was  to  say  Compline.  After  doing  so, 
hardly  had  we  taken  a  few  steps  when  we  saw  be- 
fore us  an  opening  in  the  sand  hills,  and  I  proposed 
going  to  the  other  side  of  this  strip  of  land.  No 
sooner  had  we  turned  in  thither  than  we  came  to  a 
fisherman's  hut.  It  was  the  only  habitation  within 
miles  east  or  west,  one  way  or  the  other.  You  may 
imagine  how  surprised  was  the  woman  who  came  to 


CHANGES  AND  CHANCES  39 

the  door  on  seeing  us.  Her  husband,  a  fisherman 
and  hunter,  was  away  for  the  day,  but  she  recog- 
nized our  distress  and  took  us  in.  I  felt  anew  that 
it  was  God's  Providence  that  had  saved  my  life. 

The  next  morning  we  tried  to  cross  the  Bay 
over  the  ice,  but  it  broke  once  or  twice,  and  we  were 
unable  to  do  so,  so  there  was  nothing  to  do  but  re- 
sume our  journey  on  foot;  and  this  we  did.  We 
could  not  believe  that  the  bridge  could  be  very  far 
distant.  But  we  walked  and  walked  and  walked, 
until  the  sun  began  to  go  down.  Now  I  was  indeed 
in  great  apprehension.  But  just  as  my  heart  was 
fainting,  we  espied  a  little  rail  of  what  turned  out 
to  be  the  bridge,  half  hidden  in  the  snow  and  ice. 
We  wended  our  way  through  it,  and  finally  reached 
the  mainland.  There,  from  a  neighboring  farm- 
house, we  obtained  a  wagon,  and  drove  a  few  miles 
to  a  country  hotel.  O  how  good  and  reviving  was 
that  cheerful  open  fire,  and  how  grateful  the  look 
of  a  comfortable  bed  to  sleep  on,  instead  of  the  cold 
sand  on  which  I  had  expected  to  lie  down. 

Fr.  Prescott  soon  prepared  to  retire.  As  he 
was  getting  into  bed,  I  said,  "Father,  aren't  you 
going  to  say  Compline  with  me?"  "Oh,"  he  said, 
with  a  laugh,  ' '  I  said  my  Compline  coming  over  in 
the  wagon."  Tired  as  I  was,  however,  I  felt  I 
must  say  it,  if  all  alone,  for  this  second  great  act 
of  God's  mercy  and  deliverance.  The  next  morn- 
ing we  got  a  train,  and  went  back  to  New  York  in 
time  for  Christmas. 

In  1865,  on  my  arrival  in  England,  I  was  re- 
ceived and  entertained  by  Dr.  Pusey.  He  and  the 
late  Bishop  of  Brechin  were  much  impressed  with 


40  A  JOUKNEY  GOD  WARD 

the  fact  of  this  American's  call  to  the  religious 
life.  He  called  together,  along  with  the  Bishop, 
a  meeting  of  about  ten  of  the  leading  Catholics  at 
All  Saints',  Margaret  Street,  to  consider  the  mat- 
ter. The  Rev.  Upton  Richards  took  much  interest 
in  the  effort.  I  had  visited  Brother  Ignatius  at 
Norwich,  who  had  begun  a  Benedictine  Monastery 
there,  but  was  not  drawn  to  unite  with  him.  I  got 
to  know  the  Rev.  S.  W.  O'Neil,  a  curate  at  Wan- 
tage, who  had  been  thinking  of  the  religious  life, 
and  some  others.  Among  them  was  the  Hon.  Chas. 
Wood,  now  Lord  Halifax.  He  honestly  desired  to 
unite  with  us.  The  question  of  his  vocation  and 
duty  was  submitted  to  the  Bishop  of  Oxford  and 
one  other,  who  decided  that  for  the  good  of  the 
Church  he  ought  to  remain  in  the  world.  How  wise 
this  was,  how  well  and  nobly  he  has  laboured  for 
the  Catholic  cause,  the  Church  well  knows.  At  this 
time  some  one  asked  O  'Neil  and  myself  if  we  knew 
the  Rev.  R.  M.  Benson.  He  was  a  student  of 
Christ  Church,  Oxford,  of  high  academical  degree, 
of  cultured  scholarship  and  marked  ability.  We 
were  led  to  go  to  him,  and  ask  if  he  would  lead  the 
enterprise  of  founding  a  religious  order.  He 
said  he  would  if  I  Avould  remain  with  him  for  some 
years  in  England.  This  hindered  ni}^  plan  of  re- 
turning to  America,  but  believing  it  was  the  pro- 
vidential drawing  of  God,  I  threw  n\y  lot  in  with 
the  learned  and  saintly  man.  Bishop  Wilberforce 
gave  us  his  sympathy  and  co-operation. 

During  my  five  years'  stay  in  England  I  became 
the  spiritual  director  of  a  number  of  the  larger 
sisterhoods.     M}^    connection    with    the    various 


CHANGES  AND  CHANGES  41 

communities  gave  me  a  knowledge  of  their  differ- 
ent characteristics.  I  assisted  Bishop  Forbes,  of 
Brechin,  and  others,  in  the  formation  of  one.  For 
a  time  I  worked  in  the  East  of  London,  at  St. 
Peter's,  London  Docks,  taking,  with  Fr.  O'Neil 
Fr.  Lowder's  work,  he  having  broken  down  with 
ill  health.  It  was  the  crowded  sailor  district,  some 
60,000  people,  perhaps,  assembled  together,  and 
where  every  other  house  was  a  brothel.  I  could 
look  out  of  our  windows  every  night  and  see  a  fight 
going  on.  But  it  was  wonderful  how  much 
Lowder  had  done,  and  what  a  number  of  persons 
had  been  rescued  from  vice;  what  a  staunch  and 
noble  body  of  communicants  had  been  developed. 
It  was  a  grand  proof  of  the  vitality  of  the  Catholic 
Faith,  as  expressed  in  our  Communion. 

During  this  period  I  became  a  volunteer  chap- 
lain to  a  cholera  hospital,  in  Shoreditch.  Cholera 
had  broken  out,  and  Miss  Sellon  had  opened  a  free 
hospital.  Dr.  Pusey  asked  me  to  go  there  as  a 
volunteer  chaplain.  He  was  going  to  take  lodg- 
ings in  the  East  of  London,  and  asked  me  to  be 
with  him.  It  was  a  great  privilege,  which  I  gladly 
accepted.  Dr.  Pusey  was  wont  to  spend  part  of 
the  day  at  the  library  of  the  British  Museum.  One 
day  on  returning  to  our  dwelling  he  found  he  had 
lost  the  manuscript  of  his  day's  work.  It  was  cer- 
tainly very  annoying  and  would  in  most  persons 
have  shown  itself  in  some  act  of  impatience;  but 
on  the  discovery  of  his  loss,  he  calmly  said :  ''Well, 
I  take  refuge  in  the  words  of  Faber's  hjaiin,  'I 
worship  Thee,  Sweet  Will  of  God.'  "  Nothing 
seemed  to  disturb  the    deep    inward    calm    that 


42  A  JOURNEY  GOD  WARD 

reigned  in  his  soul.  In  this,  he  and  that  dear  saint, 
Dr.  Carter,  were  so  much  alike.  It  mattered  not 
Avliat  they  were  doing;  preparing  for  service  or 
reading  a  newspaper,  they  were  always  with  God. 

It  has  been  said  by  some  that  Dr.  Pusey  did  not 
go  along  with  the  Eitualists.  He  may  have 
thought  that  the  introduction  of  "ritual"  was  not 
always  wise  in  certain  parishes.  But  he  thor- 
oughly believed  in  the  Scriptural  authority,  the 
legality  and  usefulness,  of  the  so-called  Six 
Points.  He  used  in  chapels  of  the  Sisters  the  Eu- 
charistic  vestments,  wafer  breads,  the  mixed 
chalice,  took  the  eastward  position  in  celebrating, 
had  lights  on  the  Altar,  and  had  incense  used  dur- 
ing the  Mass.  I  recall  that  I  had  the  privilege  of 
assisting  him  when  he  gave  those  wonderful 
"Eleven  addresses  to  the  Companions  of  Jesus." 
Every  day  I  saw  him  vest,  and  served  him  at  the 
Altar.  At  the  time  I  took  note  of  these  details, 
and  counted  sixteen  candles  burning  on  the  Altar. 

During  the  cholera  season  he  was  constant  in  his 
care  and  ministration  to  the  sick,  not  only  in  the 
hospital  but  in  their  poor  dwellings.  His  love  for 
them  in  Christ,  and  excuses  for  their  lives,  and 
words  of  Gospel  encouragement  to  them,  were 
most  effective.  In  Pusey,  God  raised  up  for  the 
Anglican  Church  a  great  saint,  wonderful  in  his 
colossal  learning,  more  wonderful  in  his  deep  hu- 
mility and  burning  zeal  for  God. 

The  hospital  was  supported  by  Mr.  Palmer,  a 
director  of  the  Bank  of  England.  His  gift  of 
money,  great  as  it  was,  did  not  equal  the  gift  of  his 
wife— allowing  her  to  become  a  nurse  under  Miss 


CHANGES  AND  CHANCES  43 

Sellon.  The  hospital  was  in  a  rough  neighborhood, 
and  there  was  near  by  a  large  settlement  of  thieves. 
I  remember  going  there  one  afternoon  and  hear- 
ing someone  call  out  to  me,  "Don't  be  afraid;  come 
on ;  we  are  all  honest  thieves  down  here. ' ' 

It  was  just  after  Dr.  Pusey  had  published  his 
Eirenicon  and  he  was  being  furiously  attacked  by 
Romans.  I  remember  one  morning  after  his  read- 
ing a  long  argument  against  himself  and  his  posi- 
tion, his  putting  his  hands  behind  his  back,  as  was 
his  wont,  and  calmly  saying,  "It  is  only  a 
question,  'What  has  the  Church  of  God  said?'  " 
This  revealed  the  perpetual  attitude  of  his  mind. 
With  all  his  enormous  learning,  he  ever  submitted 
to  authority  with  the  humility  of  a  little  child. 

I  spent  my  days  at  the  hospital.  The  Hon. 
Charles  Wood  was  the  honorable  secretary,  and 
worked  there  dail}^  The  nursing  was  done  by  the 
Sisters.  We  had  some  very  able  physicians,  with 
whom  I  became  intimate.  I  was  most  interested  in 
getting  the  poor  and  sick  into  the  hospital,  and 
used  to  go  about  in  what  we  called  our  "cholera- 
cab."  On  one  occasion  the  Bishop  of  London, 
Dr.  Tait,  visited  us.  He  was  very  gracious  and 
kindly.  He  went  through  the  wards,  speaking  to 
the  patients.  I  heard  he  paid  me  one  of  the  best 
compliments  he  could  when  he  learned  that  the 
Chaplain  was  an  American,  by  saying:  "I  wish 
he  was  an  Englishman. ' ' 

I  used  to  visit  St.  Margaret's  Convent  at  East 
Grinstead,  and  became  acquainted  with  Dr.  Neale. 
It  was  said  that  he  was  the  master  of  eighteen 
languages.     He  had  the  blessing  of  being  mobbed 


44  A  JOURNEY  GODWARD 

on  one  occasion,  and  of  being  persecuted  by  his 
Bishop.  He  was  most  felicitous  in  his  applica- 
tion of  Holy  Scripture.  The  rector  of  the  parish 
was  a  decided  low  churchman.  His  permission 
had  to  be  obtained  for  the  burial  of  the  sisters  and 
the  orphan  children  in  the  churchyard.  He  ob- 
jected to  Dr.  Neale's  inserting  any  prayer  for  the 
dead  on  the  tombstones.  The  Doctor  asked  him 
if  he  would  object  to  any  words  taken  from  the 
Holy  Scripture.  He  said  No;  he  wouldn't  object 
to  anything  taken  out  of  the  Bible.  So  Dr.  Neale 
put  on  the  headstone  the  inscription:  "Let  thy 
handmaiden  find  grace  in  th}^  sight."  Over  the 
graves  of  the  children  he  put  the  words :  "So  the 
children  went  in  and  possessed  the  land,"  and 
"Let  the  little  hills  rejoice  on  every  side."  I  was 
asked  to  take  the  chaplaincy  of  the  Convent  after 
his  decease,  but  my  superior  did  not  concur  with 
the  plan. 

The  Romans  were  Yery  busy  in  their  prosely- 
tising. Manning  was  a  past  master  as  an  eccles- 
iastical politician.  His  Life,  as  given  by  Purcell, 
is  not  so  very  edifying.  He  and  his  confreres 
were  very  skilful  in  insinuating  doubts  in  the 
minds  of  devout  Anglicans.  "You  cannot  be 
saved,"  I  know  one  of  them  to  have  said  to  a  de- 
vout Anglican,  "unless  you  have  the  true  faith, 
and  you  have  not  true  faith  unless  you  believe 
what  you  do  on  the  authority  of  the  Church."  She 
seemed  to  be  much  distressed  in  mind.  I  asked 
her  if  she  then  thought  the  Martyr  Laud,  or  Bishop 
Andrewes,  or  saintly  Keble  were  lost.  She 
laughed,  and  this  broke  the  spell. 


CHANGES  AND  CHANCES  45 

Dr.  Manning  knew  whom  he  could,  by  his  per- 
sonality, affect,  and  whom  it  was  best  to  leave  alone. 
He  was  observed  escorting  the  Rev.  Mother  Su- 
perior of  Clewer,  the  Hon.  Mrs.  Monsell,  through 
a  Roman  institution,  and  a  former  Anglican  re- 
marked to  the  Mother :  "You  and  the  Archbishop 
seem  to  be  on  very  good  terms."  "Yes,"  she  re- 
plied; "it  is  because  he  knows  I  am  not  a  conver- 
tible article." 

Lady  Herbert  was  also  a  prominent  figure  in 
this  work  of  making  proselytes  to  Rome.  She 
brought  her  social  position  to  bear  upon  those  in  a 
lower  society  position  than  her  own.  She  gained 
some  influence  in  a  branch  house  of  St.  Margaret's 
at  Hackney,  where  I  used  to  visit.  The  Mother 
Superior  had  formerly  been  a  Roman  Catholic, 
and  the  Chaplain  had  become  Romanized;  but  by 
God's  grace,  I  was  enabled  so  to  put  their  duty  be- 
fore the  Sisters  that  about  half  of  them  determined 
to  remain  loyal  to  the  Church.  Among  these  was 
Sister  Louisa  Mary,  who  afterwards  came  to 
Boston,  and  for  many  years  was  the  Superior  of 
St.  Margaret's  there.  Another,  Mother  Kate,  es- 
tablished a  noble  work  in  the  East  End.  The 
Bishop  of  London  sent  his  blessing  to  the  loyal  Sis- 
ters, and  personally  thanked  me.  Fr.  Mackonochie 
was  asked  to  be  the  new  chaplain,  but  he  hesitated 
about  taking  it  without  the  Bishop  of  London's 
assent,  as  the  Blessed  Sacrament  was  reserved  in 
the  chapel.  It  is  a  testimony  to  the  loyalty  of 
Mackonochie,  and  to  the  true  breadth  and  liberality 
of  the  Bishop,  that  Mackonochie  submitted  his  case 


46  A  JOURNEY  GODWAED 

to  the  Bishop,  and  the  Bishop  allowed  him  to  ac- 
cept the  chaplaincy. 

By  God's  grace,  when  in  England,  I  kept  many 
from  falling  away  to  Eome.  I  got  to  know  the 
arts  by  which  Eoman  proselytes  sought  to  inject 
doubts  into  pious  souls. 

It  was  my  privilege  to  help  some  of  the  clergy, 
among  them  Fr.  O'Neil,  to  be  delivered  from  their 
attack  of  Eomanism.  Fr.  O'Neil  had  settled  the 
matter,  and  announced  his  intention  of  going  to 
Eome,  and  had  gone  to  be  with  the  Jesuit  fathers. 
I  did  not  feel  equal  to  meet  him  intellectually.  He 
was  a  Cambridge  honor  man,  remarkable  for  his 
mathematical  accuracy  and  logic.  All  I  could  do 
was  to  pray.  I  spent  a  whole  night  in  prayer  for 
him.  Afterwards,  he  wrote  that'  he  wanted  to 
come  here  to  get  some  things  he  had  left  behind  at 
Oxford.  He  came,  and  stayed  on  for  about  a  week, 
probing  me,  during  this  time,  with  all  sorts  of 
questions  and  problems.  I  seemed  to  have  made 
no  impression.  At  last,  at  the  end  of  the  week, 
he  turned  to  me,  and  said:  ''What,  then,  would 
you  advise  me  to  do?"  I  said,  "Eemain  at  your 
post  where  God  has  put  you."  He  settled  the 
question  then.  We  went  down  to  the  Jesuit 
House,  near  Windsor,  together,  and  he  took  leave 
of  the  Father.  We  then  went  over  to  Clewer,  and 
he  saw  Fr.  Carter,  and  made  his  confession.  I 
remember  well  that  Sunday,  for  the  Gospel  told  of 
the  resurrection  of  the  young  man  from  death. 
O'Neil  became  a  noble  missionary,  and  laid  down 
his  life  for  God  in  India. 

During  my  stay  in  England  there  arose  a  great 


RKV.  T.  T.  CARTER. 


CHANGES  AND  CHANCES  47 

agitation  and  controversy  on  matters  of  Ritual. 
The  Tractarian  movement  had  begun  at  Oxford, 
and  among  scholars.  It  appealed  especially  to  the 
intellectual  and  the  devout.  It  made  rapid  head- 
way among  the  clergy  and  upper  classes.  To 
some  extent  through  its  philanthropies  it  reached, 
in  a  degree,  the  poorer  and  working  class.  But  it 
had  not  become  a  general  movement  touching  all 
conditions  of  man.  It  would  have  remained  schol- 
arly and  academical  if  the  Ritual  development  had 
not  taken  place.  Gradually  it  came  to  the  front. 
It  was  not  merely  through  the  ear,  but  through  the 
eye,  the  people  w^ere  to  be  taught.  Moreover,  what 
the  devout  had  learned  of  the  Real  Presence  of 
Christ  in  the  Eucharist  was  bound  to  show  itself 
in  outward  worship.  The  leaders  of  the  new  devel- 
opment began  by  introducing  preaching  in  the 
surplice  in  place  of  the  black  silk  gown— reading 
the  prayer  for  Christ's  Church  militant.  They 
said  the  black  gown  was  only  an  academical  gar- 
ment, and  the  surplice  was  a  priestly  one,  and  as 
they  preached  as  priests,  and  not  merely  as  colleg- 
ians, the  surplice  was  the  proper  vestment.  But 
the  change  led  not  merely  to  wordy  opposition,  but 
to  riots,  which  in  St,  George's,  in  the  East  End, 
continued  for  weeks.  Other  changes  were  made, 
and  the  Eucharistic  vestments  and  Altar  lights 
were  introduced. 

The  Tractarians  had  always  prided  themselves 
that  for  all  they  did  they  had  the  Prayer  Book 
for  their  authority.  In  respect  to  the  ceremonial, 
they  appealed  to  the  Ornaments-Rubric,  that 
stood  at  the  beginning  of  Morning    Prayer.      It 


48  A  JOURNEY  GODWARD 

autliorized  the  use  of  the  vestments  and  lights 
and  other  ornaments  that  were  in  use  b}^  authority 
of  Parliament  in  the  second  year  of  the  reign  of 
King  Edward  VI.  The  Ritualists  said  these  were 
the  legal  vestments,  and  they  stood  on  the  law. 
The  way  they  put  their  cause  was  extremelj^  and 
needlessly  irritative  to  the  low  churchmen.  If  this 
were  the  law,  they  were  guilty  in  not  obeying  it, 
and  had  got  to  fight  for  their  inherited  liberty  as 
for  their  life.  I  said  to  some  of  the  Ritual  lead- 
ers, "You  are  making  a  mistake  in  thus  pressing 
your  case ;  the  courts,  when  the  matter  gets  before 
them,  will  not  sustain  you. ' '  But  they  replied  that 
it  was  law  and  the  judges  will  have  to  uphold  it. 
My  reply  was  that,  the  world  over,  courts  of  last 
resort  allow  themselves  to  be  governed  by  ]3olicy 
and  politics,  and  they  will  in  this  case.  And  so 
they  did.  But  God  overruled  the  Privy  Council's 
decision  by  delivering  the  English  Catholics  from 
that  dependence  on  the  State  authority  which  has 
been  the  Church's  harm.  A  readjustment  of  the 
relation  of  Church  and  State  is  necessary,  so  I  held, 
if  the  Church  is  to  recover  its  Catholic  heritage. 

My  time  in  England  being  over,  I  was  called, 
chiefly  through  Dr.  Shattuck,  to  take  charge  of  the 
Church  of  the  Advent,  Boston.  This  was  with  my 
Superior's  permission.  The  arrival  of  the  Monks, 
as  they  were  called,  made  a  great  impression.  As- 
sisted by  such  able  men  as  Dr.  Hall,  the  present 
Bishop  of  Vermont;  Dr.  Osborne,  Bishop  of 
Springfield,  and  Dr.  Gardner,  who  was  afterwards 
President  of  Nashotah,  the  young  and  brilliant 
preacher,  Fr.  Coggeshall,  along  with    others,    we 


CHANGES  AND  CHANCES  49 

Ijuilt  up  a  great  parish.  At  the  Clergy  House, 
Stamford  street,  we  kept  up  our  dail.y  rule  of  re- 
ligious life. 

I  had  brought  over  some  of  St.  Margaret's 
Sisters.  My  old  friend,  Mrs.  Tyler,  had  taken 
charge  of  the  Children's  Hospital,  and  through 
her  influence  the  care  of  it  was  put  in  charge  of  the 
Sisters.  Of  course  their  chosen  life  of  consecra- 
tion attracted  attention.  The  hospital,  a  beau- 
tiful philanthropic  work,  had  been  started  by  Uni- 
tarians. Seeing  how  well  the  work  was  being  done 
by  the  Sisters,  a  Unitarian  lady  said:  ''Why  do 
not  some  of  our  people  take  up  such  a  life,  and  do 
this  work?"  "We  cannot  get  them,"  was  the  re- 
ply. "Then  these  Churchwomen  must  have  some 
source  of  grace  we  have  not  got."  The  Sister- 
hood of  St.  Margaret's  developed,  and  the  work 
was  more  and  more  successful. 

On  the  coming  of  Bishop  Paddock  as  Bishop  of 
the  diocese,  he  felt  it  his  dut}^  to  make  inquiries 
concerning  the  ritual  of  the  Church  of  the  Advent. 
It  was  given  out  that  he  desired  to  repress  it.  On 
conference  with  him,  I  stated  that  if  he  would  take 
the  responsibility  in  Avriting  and  giving  it  out  to 
the  public,  that  any  of  the  ceremonial  was  illegal, 
I  should  obey  his  order,  or  else  resign  the  parish. 
He  stated  that  he  did  not  hold  that  the  Eucharistic 
colored  vestments,  or  the  Eastward  position,  or 
wafer  bread,  or  lights  on  the  Altar,  were  illegal 
(they  were  suT)  jtidice),  but  that  there  were  other 
matters,  such  as  lay  servers,  he  deemed  were  so.  I 
conformed  to  his  ruling,  and  we  were  always  on 
harmonious  terms. 


50  A  JOURNEY  GODWARD 

During  my  rectorship  an  incident  occurred, 
which,  though  unknown  to  the  people,  was  of  much 
interest  to  me.  There  was  a  terrible  outbreak  of 
yellow  fever  at  Memphis,  and  a  call  for  assistance. 
I  sent  one  of  our  Sisters  thither,  and  prepared  to 
go  myself.  Knowing  that,  naturally,  I  should  be 
much  opposed,  I  quietly  left  the  city,  packed  up, 
and  waited  the  result  of  my  application  to  Bishop 
Quintard.  I  thought  it  would  be  fatal  to  me ; 
nevertheless,  one  could  not  lay  down  one's  life  more 
nobly  than  in  carrying,  as  I  purposed  to  do,  the 
Blessed  Sacrament  from  house  to  house  in  the 
stricken  district  to  the  sick  and  dying.  I  remem- 
ber the  strange  feeling  that  I  had  when  I  contem- 
plated that  in  a  few  weeks  my  work  on  earth  might 
be  over ;  but  when  my  letter  came  from  Bishop 
Quintard  I  was  greatly  disappointed.  He  decidedly 
refused  to  accept  my  services,  or  to  let  me  come.  He 
said  that  certainly  it  would  be  fatal  for  me  to  enter 
the  diseased  district;  I  should  die  in  a  short  time. 
This  I  knew ;  but  his  refusal  lost  me  the  privilege  of 
laying  down  my  life  for  Christ. 

The  work  at  the  Advent  continued  to  grow, 
when  a  question  arose  between  the  Cowley  House 
at  Philadelphia  and  the  Mother  House  in  Oxford. 
During  the  sixteen  years,  only  three  Americans 
had  become  professed,  though  there  had  been  a 
large  number  of  aspirants.  A  difficulty  had  arisen 
in  respect  to  our  relation  to  our  American  Bishops. 
Bishop  Whittingham  said  we  were  under  a  Super- 
ior who  was  not  a  member  of  our  American 
Church.  He  had  allowed  Fr.  Prescott,  who  was  in 
charge  of  a  parish  in  Philadelphia,  to  come  into 


CHANGES  AND  CHANCES  51 

Maryland  and  hear  the  confession  of  an  ill  person 
who  was  under  his  care ;  but  he  would  give  no 
further  permission,  nor  allow  the  Society  to  enter 
the  diocese  for  that  purpose.  To  this  Fr.  Prescott 
had  agreed.  It  was  Fr.  Prescott 's  statement  to  me 
that  the  English  Superior  wrote  that  members  of 
the  Society  should  go  there.  He  could  not  send 
them  without  breaking  his  word  to  Bishop  Whit- 
tingham.  Fr.  Prescott  then  appealed  to  me  as  to 
what  he  should  do.  I  suggested  that  we  appeal  to 
the  English  Superior  now  to  give  us  the  Constitu- 
tion so  long  promised,  when  there  should  be  twelve 
professed  Fathers  in  the  Society.  The  request 
was  not  acted  on.  It  resulted  in  an  honorable  re- 
lease of  the  American  members,  with  permission 
to  form  an  American  Order.  Steps  were  taken  for 
the  formation  of  one,  and  a  Constitution  was 
drawn  up  in  1882,  and  submitted  to,  and  obtained 
the  formal,  written  approval  of  the  Bishops  of  Mil- 
waukee, Fond  du  Lac,  and  Indiana,  and  subse- 
quently, of  Bishop  Paddock  of  Massachusetts. 
Doubtless  there  were  some  misunderstandings  on 
all  sides ;  and  I  have  felt  that  if  I  had  been  a  holier 
man,  my  purpose  would  have  been  better  under- 
stood, and  the  rupture  might  have  been  avoided. 
God,  however,  overruled  it  all  to  good,  and  a  most 
loving  spirit  now  obtains  between  all  the  present 
and  the  former  members  of  the  Society.  It  has 
been  a  most  wonderful  triumph  of  Divine  charity 
and  grace.  The  Cowley  Fathers  took  the  old 
church  in  Bowdoin  street,  and  I,  remaining  rector 
of  the  parish,  took  the  new  one,  which  had  lately 
been  built. 


52  A  JOURNEY  GOD  WARD 

Both  parishes  prospered  greatly.  At  the  new 
Church  of  the  Advent,  my  communicant  list, 
after  a  few  years,  went  up  from  250  to  600.  The 
development  was  greatly  aided  by  the  work  of  the 
Sisters  of  the  Holy  Nativity.  My  experience  of 
the  religious  life  in  England  had  led  me  to  see 
that  there  was  need  of  a  sisterhood  somewhat  dif- 
ferent from  those  already  established,  and  so  I 
founded  this  one,  which  would  not  take  charge  of 
institutions  like  schools,  hospitals,  orphanages,  and 
the  like,  but  would  give  themselves  especially  to  the 
development  of  the  spiritual  life,  to  devotion,  to 
making  laiown  the  faith,  to  preparing  persons  for 
the  sacraments,  aiding  in  missions,  and  the  exten- 
sion of  the  spiritual  kingdom.  God  blessed  me  by 
these  earnest  and  devout  workers. 

When  I  perceived  that  the  congregations  were 
large,  indeed  the  church  crammed,  the  parish  ex- 
penses all  met,  everything  at  its  highest  possible 
success;  then  I  felt  I  could  resign  the  work  into 
other  hands.  My  heart  was  full  of  missionary  en- 
terprise, and  a  desire  to  go  out  as  a  mission  priest 
and  preach  in  other  places.  And  so  it  was  with  a 
heart  full  of  gratitude  to  God  for  the  success  He 
had  given  me,  that  I  resigned  the  rectorship  of  the 
Advent,  took  my  sisterhood  to  Providence,  and 
shortly  after  that  was  called  to    the    Episcopate. 

My  consecration  took  place  on  St.  Mark's  Da}^ 
1889,  at  the  Cathedral  in  Fond  du  Lac.  I  chose 
this  place  because,  however  dear  to  me  were  my 
old  parishioners  at  the  Advent,  I  wished  to  identify 
myself  with  the  Diocese  to  which  I  had  been  called. 
My  consecrators  were  the  Rt.  Rev.  Dr.  McLaren, 


CHANGES  AND  CHANCES  53 

Bishop  of  Chicago;  the  Rt.  Rev.  Dr.  Alexander 
Burgess,  Bishop  of  Quincy ;  the  Rt.  Rev.  Dr.  Sey- 
mour, Bishop  of  Springfield;  the  Rt.  Rev.  Dr. 
Knickerbacker,  Bishop  of  Indiana;  the  Rt.  Rev. 
Dr.  Gilbert,  Bishop  Coadjutor  of  Minnesota; 
and  the  Rt.  Rev.  Dr.  Knight,  Bishop  of  Milwaukee. 


CHAPTER  II. 

"it  IS  GOOD  FOR  ME  THAT  I  HAVE  BEEN  IN  TROUBLE." 

I  have  always  had  objections  to  a  memoir.  The 
effort  of  most  writers  is  to  set  forth  the  subject  of 
the  work  so  that  his  readers  might  form  a  judg- 
ment of  the  character  and  abilities  of  the  person 
described.  Such  judgment,  favorable  or  other- 
wise, must  be  more  or  less  erroneous,  and  not  very 
profitable.  Is  there  any  judgment  of  any  real 
value,  save  that  which  the  good  God  declares  in 
His  Day  of  Judgment? 

Nevertheless,  lives  have  been  written  advan- 
tageously, and  St.  Augustine's  Confession  is  the 
great  example.  But  none  save  a  Saint  has  suf- 
ficient humility  to  write  so  true  an  account  of 
himself,  and  he  must  have  a  special  call  of  God  to 
do  so. 

I  shrink  from  any  attempt  of  this  kind,  though 
called  on  to  make  it  by  those  I  must  respect.  This 
chapter  is  not  an  account  of  the  soul  as  God  must 
see  it,  nor  of  the  great  sinfulness  that  He  has 
shown  me  to  exist  in  myself. 

"When  love  shall  know  as  it  is  known, 
Till  then,  the  secrets  of  our  lives  are  ours 
And  God's  alone." 

St.  Theresa  had  a  vision  from  Him  where  her 


*'IT  IS  GOOD  FOR  ME  THAT  I  HAVE  BEEN  IN  TROUBLE"  55 

soul  might  have  been  in  hell.  I  suppose  every 
Christian  has  at  times  felt  that  he  was  deserving 
of  God's  condemnation.  While  then  passing  over 
what  would  be  unprofitable,  those  who  are  seeking 
after  righteousness  may  be  helped  by  my  words  in 
learning  how  a  poor  soul  stumbled  on  towards  God. 
St.  Augustine,  in  his  generous-hearted  way,  says 
there  is  a  vocation  of  that  kind,  and  it  seems  to  me 
to  have  been  mine. 

I  think  my  spiritual  life  was  helped  by  the 
pious  teaching  and  prayers  of  others.  As  a  lit- 
tle boy,  I  was  for  a  long  time  an  inmate  of  the 
house  of  a  good  congregational  uncle  and  aunt. 
I  remember  they  used  to  pray  Sunday  afternoons 
together,  and  take  me  along  with  them  and  pray 
for  me,  along  with  other  members  of  the  family. 

After  the  manner  of  the  day,  Sunday  was  kept 
strictly.  All  playthings  were  put  away,  and  we 
were  sent  twice  to  Sunday  school.  When  a  small 
boy,  I  remember  my  aunt  had  a  little  seat  made 
in  our  pew,  so  I  could  sit  up  and  see  the  preacher, 
in  whose  delivery  I  took  a  boyish  interest.  I 
learned  the  104  questions  of  the  Westminster 
Catechism  on  Sunday  evenings,  being  bribed  to 
do  it,  partly,  by  pieces  of  pie.  I  think  there  was 
a  little  more  than  the  natural  greediness  of  boy- 
hood in  me,  as  the  first  false  step  I  can  remember 
was  taking  cake  and  apple  turnovers  without  per- 
mission. I've  always  had  a  liking  for  good  food, 
though  not  always  able  to  get  it,  and  in  my  monkish 
days  lived  on  very  plain  fare. 

My  boyish  character  was  full  of  the  weaknesses 
and  sins  of  boyhood.    My  uncle  and  aunt  desired 


56  A  JOURNEY  GODWARD 

much  my  ''conversion,"  and  the  death  of  a  com- 
panion seemed  to  afford  an  opportunity  to  bring 
it  about.  While  impressed  with  the  fact  of  death, 
I  did  not  feel  that  sensible  change  which  I  was  led 
to  expect,  and  which  was  called  conversion. 

I  think  I  was  a  little  boy  very  fond  of  popu- 
larity, drawing  my  playmates  to  me  by  gifts  of 
candy,  which  I  would  surreptitiously  obtain. 

While  somewhat  clever  and  advanced  in  my 
studies,  I  remember  my  father  saying,  when  I 
pointed  out  my  good  standing:  "Well,  my  son, 
if  you  've  got  brains,  that  is  not  to  your  credit ;  but 
you  can  be  good."  One  of  his  instructions  which 
was  remembered,  for  he  was  a  soldier,  was  "Fear 
nothing,  m}^  boy,  except  to  do  what  is  wrong." 

My  first  real  thinking  took  place  when  I  was 
about  14  years  of  age,  and  away  on  a  visit.  It  is 
only  noticeable  as  showing  how  God  leads  us  all 
in  varied  ways.  I  had  been  reading  Goldsmith's 
Citizen  of  tlie  World,  and  somewhere  he  said,  dis- 
cussing happiness,  that  it  was  obtainable  by  for- 
getfulness  of  the  past  and  absence  of  anxiety  for 
the  future.  I  can't  give  the  actual  words,  but  it 
puzzled  me  and  set  me  to  thinking.  And  when  once 
the  mind  begins  to  think,  it  swings  round  the 
whole  circumference  of  thought,  which  takes  in 
God  and  man.  The  pantheistic  idea  laid  hold  upon 
me  that  the  All  was  God,  and  that  God's  written 
definitions  needed  much  enlargement.  But  I  could 
come  to  no  settled  conclusions,  as  I  puzzled  and 
wrestled  over  the  common  problems  of  humanity, 
ofttimes  with  tears.  Having  much  distrust  of  my 
own  abilities,  I  felt  I  ought  not  to  decide  such 


*'IT  IS  GOOD  FOR  ME  THAT  I  HAVE  BEEN  IN  TROUBLE"  57 

great  questions  with  my  limited  knowledge  and 
strength.  And  so  I  thought  it  was  prudent  for  a 
young  man  to  wait  and  postpone  practical  de- 
cisions, without  positivel}^  committing  myself  one 
way  or  another.  And  here  I  made  a  great  blunder, 
for  however  ignorant  a  man  may  be,  he  should 
learn  first  of  all  to  act  on  his  moral  sense,  according 
to  the  saying  of  our  Lord:  ''He  that  will  do  My 
Will  shall  Imow  of  the  doctrine"  (St.  John  7: 17). 
God  thus  left  me  more  to  my  natural  powers,  and 
so  I  fell  into  mischief.  I  remember  vainly  culti- 
vating the  role  of  a  raconteur  and  telling  a  num- 
ber of  worthless  stories.  I  was  of  a  worldly  dispo- 
sition, and  pleasure  loving,  and  I  went  somewhat 
into  society.  I  was  thought  to  be  a  good  dancer, 
and  I  remember  leading  the  cotillion  in  Boston. 
On  discovering  my  own  weakness,  and  that  one 
must  make  a  decision,  I  was  led  to  turn  to  Christ, 
and  was  finally  confirmed. 

I  had  been  led  to  an  intellectual  and  perhaps 
some  religious  interest  in  the  Church  of  the 
Advent.  God,  as  we  know,  works  slowly,  and  there 
was  a  double  movement  going  on  in  my  soul.  But 
I  think  it  was  at  Cambridge  that  I  had  a  final 
wrestle  with  the  problems  of  belief  and  faith  in 
Jesus  Christ.  By  God's  grace,  I  was  enabled  to 
surrender  myself  to  the  Divine  Master.  I  believed 
what  He  said,  because  He  said  it;  and  desired  to 
do  what  He  would  have  me  do,  for  I  belonged  to 
Him.  I  began  to  use  the  Paradise  of  the  Christian 
Soul,  and  perhaps  other  devotional  books.  But 
after  Christ  and  His  dear  personalit}^  had  been  so 
realized,  the  question  naturally  followed,  "How 


58  A  JOURNEY  GODWARD 

was  I  to  know  what  His  teaching  was,  and  what,  as 
a  Christian,  ought  I  to  do  to  be  remoulded  by  it?" 
It  became  clear  to  me  that  the  Gospel  came  into  the 
world  in  an  institutional  form,  and  that  Christ 
foimded  the  Church  in  which  He  and  the  Holy 
Spirit  dwell,  and  that  it  was  m  the  Church,  and 
through  the  Church  that  I  was  to  know  what  I  was 
to  believe  and  do. 

But  the  problem  was  still  unsettled,  until  I  was 
enabled  to  see  which  was  the  Church.  Rome 
claimed  to  be  exclusively  the  whole  Church  of 
Christ,  but  this  was  to  leave  out  the  fact  of  the 
great  Eastern  Churches  which  have  existed  from 
the  Apostles'  times,  and  regarded  Rome  as  in 
schism  and  heresy.  I  saw  also  that  we  must  not 
confine  our  vision  to  the  Church  as  a  body  existing 
on  the  earth  only.  The  Church,  which  was  the 
mystical  Body  of  Christ,  consisted  of  the  Church 
Triimiphant  in  Glory,  and  the  Church  Expectant 
in  its  state  of  purification,  and  the  little  portion 
called  the  Church  Militant,  which  was  on  earth. 
They  three  together  made  up  the  one  Holy  Apos- 
tolic Church,  which  was  united  to  Christ  by  sacra- 
mental grace;  and  however  union  might  be  dis- 
turbed, its  unity  was  indestructible. 

The  Anglican  Church,  while  rejecting  the 
Papacy,  held  the  ancient  Catholic  Faith,  and  de- 
clared it  by  a  living  utterance  in  its  Prayer  Book. 
For  the  divisions  of  Christendom,  though  they  hin- 
dered the  promulgation  with  ecumenical  authority 
of  new  dogmas,  left  each  portion  of  Christendom 
a  living  agent,  to  declare  the  faith  once  delivered 
to  the  Saints. 


"it  IS  GOOD  FOR  ME  THAT  I  HAVE  BEEN  IN  TROUBLE"  59 

In  the  Anglican  Church  I  heard  a  livmg  Voice, 
declaring  the  ancient  Faith,  and  possessed  of  the 
priesthood,  the  sacraments,  and  the  ancient  wor- 
ship of  the  Church.  Thus  I  was  led  to  adopt  these 
two  principles  for  my  religious  guidance,  I  be- 
lieved wholly  in  Christ  and  in  all  He  said,  because 
He  said  it ;  and  in  His  Church,  because  it  was  the 
living  organism  through  which  He  spoke  and  com- 
municated Himself  to  us, 

I  was  led  on  from  this  into  a  realization  of  the 
priesthood,  and  of  God's  call  to  me.  The  next  step 
in  my  spiritual  life  was  a  realization  of  the  truth 
of  a  vocation.  God  gives  to  every  man  a  mission  or 
vocation  in  life.  He  gives  this  in  different  ways, 
and  if  only  one  will  follow  it,  it  is  a  guarded  and 
heavenly  lighted  road  leading  up  to  the  eternal 
mansions.  Here,  I  had  to  go  through  a  struggle 
with  myself.  All  that  this  world  could  offer  in  the 
way  of  comfort  and  earthly  happiness  was  pro- 
posed to  me  if  I  would  not  give  myself  to  the  min- 
istry. Also,  I  was  greatl}^  urged  and  tried  by  a 
question  of  dut}^  Ought  I  not  to  give  myself  to 
the  great  cause  then  agitating  the  country— the 
great  anti-slavery  cause"?  I  was  tried  also  with 
the  deep  sense  of  my  unfitness  and  unworthiness 
for  the  priestly  life.  But  the  voice  of  the  Master 
said  "Come,"  and  I  ventured  on  the  waters.  All 
true  and  all  religious  vocations  require  a  venture 
of  faith.  We  have  to  learn  to  take  the  step  in  air, 
and  find  the  rock  beneath.  And  so  the  great  idea 
of  priesthood,  its  meaning,  consecration,  and  spec- 
ial union  to  Christ  began  to  take  possession  of  me. 

The  time  I  am  speaking  of  was  in  the  early 


60  A  JOURNEY  GODWARD 

fifties,  and  our  Church  was  then  much  distracted 
by  theological  controversies,  which  divided  church- 
men into  two  parties,  high  and  low.  The  Trac- 
tarian  Movement  had  had  its  effect  in  America ;  in- 
deed had  sprung  up  here  independently;  and  it 
was  a  time  of  much  religious  excitement.  There 
was  a  small  school  called  the  Connecticut  high 
churchmen.  They  seemed  to  exclude  from  their 
vision  the  whole  Eastern  Church.  They  looked 
upon  Rome  as  an  apostate  sister.  They  regarded 
low  churchmen  as  no  churchmen  at  all,  and  the 
denominations  were  outside  the  body  of  Christ,  and 
the  Church  of  Christ  seemed  to  dwindle  into  a  very 
small  and  insignificant  body  indeed.  I  felt,  if  this 
were  the  teaching  of  high  churchmanship,  that  I 
was  not  a  high  churchman.  In  respect  of  the  low 
church  part}^,  I  loved  their  evangelical  principles 
and  internal  piety,  and  trust  in  the  merits  of 
Christ,  but  they  seemed  to  leave  out  the  sacra- 
mental system  of  the  Gospel.  If  the  Gospel  had 
its  subjective  side,  it  had  also  its  objective  one. 
Having  been  brought  up  at  the  Advent,  I  loved  the 
orderly  ceremonial  of  the  Church,  and  the  prin- 
ciples of  divine  worship  involved.  But  just  at  this 
time  I  recall  the  publication  of  a  book,  the  Direc- 
torium  AngUcanum,  which  was  far  ahead  of  any 
of  the  ritual  used  at  that  day.  I  was  in  a  somewhat 
captious  mood  criticising  it,  when  an  old  priest,  a 
noted  leader  of  the  low  church  party,  rebuked  me. 
He  said:  "If  I  should  live  my  life  over  again,  I 
should  act  very  differently.  There  is  nothing  con- 
cerning the  worship  of  God  but  that  should  be  re- 
garded with  care  and  reverence. ' ' 


*'IT  IS  GOOD  FOR  ME  THAT  I  HAVE  BEEN  IN  TROUBLE"  61 

I  was  led  to  offer  myself  for  the  ministry. 
Bishop  Southgate,  my  rector,  gave  me  his  blessing 
on  my  choice.  I  went  to  Maryland  and  was  or- 
dained by  Bishop  Whittingham  to  the  diaconate 
and  to  the  priesthood. 

As  I  went  on  in  my  clerical  work,  and  saw  the 
greater  growth  both  of  Rome  and  of  sectarianism 
in  comparison  with  ours,  I  was  drawn  greatly  to 
consider  the  religious  life.  I  began  to  read  Lives 
of  the  saints ;  and  the  life  of  Stephen  Harding,  so 
exquisitely  written  by  Dalgairns  much  affected  me, 
Here,  too,  in  France  was  the  Cure  d'Ars,  like  an- 
other Elijah,  working  miracles  and  drawing  thou- 
sands to  the  Confessional.  And  afterwards  I 
learned  about  great  Father  John,  of  Russia.  God 
seemed  capable  of  raising  up  men  of  extraordinary 
sanctity  in  union  with  Himself.  I  felt  no  doubt 
that  Wesley  in  the  18th,  and  Moody  in  the  19th 
centuries,  were  special  ministers  for  God,  for  the 
arousing  of  the  nations.  Heroic  women  had,  in  our 
Church,  given  themselves  to  the  religious  life; 
why  should  not  men  unite  together  under  the  coun- 
sels that  had  been  given  by  Christ,  to  serve  our 
Church  ?  Were  those  sorrowful  words  of  Newman 
to  be  permanently  true:  "O  my  mother,  whence 
is  this  unto  thee,  that  thou  hast  good  things  poured 
upon  thee  and  canst  not  keep  them,  and  bearest 
children  yet  darest  not  own  them?"  Had  the  An- 
glican Church  no  place  within  her  for  those  who 
loved  her  and  would  lay  down  their  lives  for  her 
sake  ?  Was  not  the  Scriptural  reproach  of  having 
a  miscarrying  womb  and  dry  breasts  to  be  done 
away  with?     Could  not  the  Holy  Spirit  breathe 


62  A  JOURNEY  GODWARD 

upon  the  dry  bones,  and,  bringing  them  together, 
make  them  live? 

As  I  have  elsewhere  said,  I  went  to  my  Bishop 
about  the  matter  of  reviving  a  religious  order  of 
men  for  mission  priests,  and  I  obtained  his  encour- 
agement and  blessing. 

It  was  about  this  time  that  I  began  to  practise  a 
more  ascetic  life.  I  do  not  say  this  in  any  com- 
mendation of  myself,  or  in  the  way  of  recommenda- 
tion to  others.  "Early  piety,"  as  Faber  says,  "is 
never  very  wise. ' '  God  leads  people  on  in  different 
ways.  The  heroic  asceticism  of  a  Pusey  is  not  the 
way  for  all  God's  children.  I  began  taking  disci- 
pline, sleeping  on  the  floor,  saying  some  prayers 
at  night.  Afterwards,  when  I  went  to  Cowley,  Fr. 
Benson  allowed  me  to  give  up  our-  mattress,  hard 
as  it  was,  and  sleep  on  a  board,  which  I  did  for  some 
time.  I  began  wearing  a  steel  belt  with  spikes  in 
it,  and  had  one  fierce  hair  shirt,  in  which,  for  a 
number  of  years,  even  at  the  Advent,  Boston,  I 
preached  the  Three  Hours  on  Good  Friday.  I 
think  the  hair  shirt  greatly  put  me  out  one  day  and 
made  me  quite  cross,  and  I  began  to  think  that  this 
was  the  ordinary  way  in  which  it  acted.  It  seemed 
to  be  based  on  the  homoeopathic  method  of  raising 
a  disease  in  order  to  conquer  it.  I  do  not  laiow  that 
this  asceticism  was  so  wise,  but  I  do  laiow  that  the 
crosses  and  trials  and  suffering  God  gave  me 
greatly  affected  my  own  life.  It  is,  of  course,  the 
mortifications  and  trials  which  God  sends,  and  the 
temptations  He  allows,  which  most  effectively  work 
the  transformation  of  the  soul. 

Now  in  respect  to  my  prayers.    There  was  one 


"it  IS  GOOD  FOR  ME  THAT  I  HAVE  BEEN  IN  TROUBLE"  63 

which  grew  upon  me,  and  was  many  hundred  tmies 
repeated  in  various  ways  and  with  amplifications : 

"Oh  God,  dearest  and  best,  may  the  increase  of 
Thy  accidental  glory  be  the  chief  end  of  my  life! 
May  Thy  ever-blessed  making  will  be  the  law  of  my 
being  and  of  all  my  actions  and  desires !  May  Thy 
transforming  and  uniting  love  be  the  permanent 
and  imperative  motive  of  all  my  actions,  duties, 
labours,  thoughts,  and  words !  May  the  life  of  my 
blessed  Lord  be  the  model  and  mould  of  my  own, 
that  being  melted  by  penitence,  I  may  be  re-cast 
and  re-created  in  Thee!  May  the  Holy  Spirit  so 
rule  and  govern  my  interior,  all  my  emotions,  fears, 
hopes,  sorrows,  and  joys,  that  I  may  rest  peacefully 
in  Thee,  and  be  an  instrument  for  the  conversion 
of  others!" 

This  prayer  I  used  to  call  my  prayer,  and  in 
varied  forms  used  it,  and  have  continued  to  do  so, 
till  my  later  years. 

It  was  at  Cowley  that  I  had  the  blessing  of 
being  under  the  spiritual  instruction  of  that  dear 
and  wise  saint,  Fr.  Benson.  He  started  me  in  with 
a  thirty  days'  retreat,  and  gave  three  meditations 
a  day ;  and  I  used  to  keep  this  Retreat  for  a  num- 
ber of  years. 

I  remember  many  of  this  wise  man's  maxims: 
"Do  your  work  for  God,  and  leave  it  with  God," 
was  one  of  them.  He  impressed  upon  me  our  noth- 
ingness, and  the  necessity  of  an  absolute  consecra- 
tion of  all  our  being  to  God.  He  developed  the  won- 
derful life  of  the  counsels  of  obedience,  poverty, 
chastity,  in  a  marvellous  w^ay.  As  he  dwelt  upon 
the  everlasting  Voice  of  God  calling  us,  it  seemed 


64  A  JOURNEY  GODWARD 

as  if  the  Voice  issued  from  the  depths  of  eternity. 
The  tremendous  realitj^  of  his  own  life,  and  of  his 
teaching,  surpassed  anything  I  had  read.  Along 
with  this,  there  was  a  sweetness  and  gentleness  and 
kindness  and  courtesy  that  turned  his  virtues  into 
beatitudes.  His  ovm  life  reminded  me  more  of 
Peter  of  Alcantara  than  of  any  other  continental 
saint.  His  labours  were  marvellously  heroic,  ana 
he  would  often  work  eighteen  or  twenty  hours  a 
day. 

Here  let  me  say  something  about  mortifications : 
Fr.  Baker,  in  the  Sancta  Sophia,  reduces  all  spir- 
itual maxims  under  two  heads:  prayer  and  mor- 
tification. 

The  condemnation  of  asceticism  is  a  frequent 
topic  with  a  certain  class  of  preachers  who  do  not 
imderstand  the  Christian  principle  on  which  it  is 
based.  It  differs  in  character  from  the  asceticism 
practised  in  India,  or  by  the  Manichseans.  They 
would  punish  or  destroy  the  flesh,  in  which  they  be- 
lieve some  evil  principle  resides.  But  the  Chris- 
tian principle  is  not  to  free  the  soul  from  the  body, 
but,  as  St.  Paul  said,  to  bring  the  body  under  sub- 
jection. It  is,  moreover,  practised  as  a  loving 
union  with  Christ,  for  He,  although  He  mingled 
in  the  world,  was  the  greatest  of  all  ascetics. 

In  the  intensity  of  their  love  for  Him,  the 
Saints  have  sought  for  a  share  in  His  life.  Unless 
love  enters  into  the  ascetic  practice,  it  is  worthless. 
But  every  act  of  mortification,  like  the  abstinence 
from  flesh  meat  on  Fridays,  little  bodily  mortifica- 
tions, practice  of  any  self-denial,  w^hich  all  good 
Churchmen  practise,  should  be  done  out  of  love  of 


''it  IS  GOOD  FOR  ME  THAT  I  HAVE  BEEN  IN  TROUBLE"  65 

a  crucified  Lord,  and  be  used  as  a  means  of  increas- 
ing our  love  to  Him. 

A  further  development  in  my  spiritual  life  took 
place  in  consequence  of  an  illness  which  separated 
me  for  a  year  and  a  half  from  my  parish  work,  and 
obliged  me  to  go  abroad.  My  natural  enthusiasm, 
perhaps  faulty  spiritual  ambition,  had  led  me  se- 
riously to  ask  of  God  a  cross.  I  yearned  for  a 
stigmata  of  some  kind.  "Crosses,"  as  Dr.  Pusey 
had  said,  "were  the  sure  tokens  of  God's  love." 
"Do  you  wish  to  know  whether  God  loves  you'? 
Ask,  has  He  given  you  a  cross  ? ' ' 

A  prayer  for  one  is,  however,  rather  an  act  of 
presumption.  It  is  more  likely  to  be  a  prompting 
of  nature  rather  than  of  grace.  It  assumes  self- 
reliance,  and  there  is  a  great  deal  of  self  in  it.  But 
God,  who  often  gives  that  He  may  break,  took  me 
at  my  word,  and  sent  me  one.  I  had  long  been 
praying  for  a  special  token  of  God's  goodness  in 
the  bestowal  of  a  certain  gift  upon  a  soul  in  whose 
progress  I  had  been  much  interested.  I  asked 
Bishop  Whittingham  to  join  with  me  in  prayer  for 
this  object.  And  the  result  was  most  sudden,  sig- 
nificant, and  startling.  Not  to  go  farther,  it  did, 
however,  to  my  astonishment  and  grief,  bring  a 
serious  trial  and  blow  to  myself.  The  cross  I  had 
asked  for  came  indeed.  At  first  I  resisted  it,  did 
not  see  its  reasonableness,  did  not  properly  connect 
it  with  God's  good  dealings.  At  this  time,  God  al- 
lowed an  iUness  to  come,  which  for  a  time  incapaci- 
tated me  for  my  work.  So  I  went  abroad.  It  was 
a  great  trial.  I  was  greatly  depressed.  If  in  earlier 
life  I  had  passed  through  the  state  that  John  of  the 


66  A  JOURNEY  GODWARD 

Cross  calls  the  "night  of  the  senses,"  this  exper- 
ience led  me  through  the  "night  of  the  soul."  My 
heart  was  deeply  wounded.  I  felt  stripped  of 
everything.  I  seemed  to  be  bereft  and  lonely  and 
deserted.  Sensible  grace  was  at  a  low  ebb.  Nature 
and  mere  reason  seemed  to  be  getting  the 
ascendant.  Of  course  I  was  largely  affected  by  my 
physical  condition. 

One  Sunday  I  was- at  one  of  our  churches,  and 
began  listening  to  the  preacher.  I  could  not  help 
saying  to  myself,  "This  is  the  poorest,  feeblest, 
weakest  sermon  I  have  ever  heard.  How  can  any 
man  get  up  in  the  pulpit  and  read  out  such  com- 
mon-place?" I  felt  a  pity  for  him,  when  he  stum- 
bled out  a  sentence  which  went  like  an  arrow  from 
God  to  my  heart.  ' '  God, ' '  the  •  preacher  said, 
"never  gives  us  good  desires  to  disappoint  them." 
I  knew  He  had  given  me  mine,  and  I  felt  from 
that  moment  that  He  would  fulfil  them.  The 
simple  words  of  the  preacher  caused  a  great  uplift 
to  my  soul.  I  held  on  to  my  devotions,  especially 
to  the  Blessed  Sacrament,  which  I  studied  anew. 
And  though  deprived  of  so  frequent  means  of 
grace,  I  made  some  gain  in  self  abnegation  and 
self  renunciation  and  the  inner  life.  Illness  and 
bodily  weakness  brought  their  blessings  to  me.  I 
passed  to  humbler  condition,  and,  I  hope,  a  nearer 
walk  with  God.  At  Christmas  God  gave  me,  as 
He  is  ever  willing  to  do  to  all  souls,  a  Christmas 
gift.  I  had  hmnbly  asked  Him  to  bestow  me  some- 
thing out  of  the  inexhaustible  treasures  of  His 
grace.  He  had  opened,  it  seemed  to  me,  the  inner 
door  into  the  chamber  of  His  Passion  and  of  His 


''it  IS  GOOD  FOR  ME  THAT  I  HAVE  BEEN  IN  TROUBLE"  67 

love.  How  marvellous  was  the  revelation  of  His 
purifying,  illuminating,  persistent  love  and 
grace!  The  saints,  if  they  knew  me  as  He  did, 
could  not  but  give  me  up.  He  alone  knew  me,  and 
the  full  range  of  my  infirmities,  weakness,  failures, 
and  sins.  But  the  Lord  who  knew  me  through  and 
through,  in  spite  of  all,  loved  me,  and  I  could  trust 
that  love.  And  with  this  new  revelation  of  His 
love,  there  was  also  given  a  further  revelation  of 
the  depth  of  my  own  sinfulness  and  ingratitude, 
and  the  malignity  of  my  own  nature.  So  to  my 
life  prayer,  there  came  ever  to  be  added  the  peti- 
tion that  God  would  deliver  me  from  all  self-in- 
terest, self  seeking,  and  self  love. 

And  here  I  have  to  note  a  practice  some  would 
condemn.  Alone,  and  without  any  other  oppor- 
tunity of  receiving  the  Blessed  Sacrament,  I  cele- 
brated by  myself.  It  had  to  be  done  with  great 
simplicity,  yet  perhaps  with  more  intensity  of  rev- 
erence and  devotion.  From  my  chamber,  which 
had  an  outlook  across  Lake  Geneva,  I  had  before 
me  in  the  distance  the  great  white  cap  of  Mont 
Blanc.  It  glowed  in  the  morning  and  setting  sun 
with  lambent  fires,  and  looked  like  an  altar  up- 
lifted to  God.  Somehow  the  sense  of  its  greatness 
and  purity  touched  me,  and  was  a  parable  of  the 
soul.  Its  broad  foundations  rested  on  the  earth. 
Down  its  sides  and  in  its  valleys  flowed  the 
streams  of  penitence ;  but  above,  looking  to  Heaven, 
it  was  glorious  in  its  purity,  and  transformed  as  by 
a  fire  from  heaven,  which  glowed  within. 

But  God  had  not  done  His  purifying  work  in 
me. 


68  A  JOURNEY  GODWARD 

He  saw  fit  to  allow  me  to  have  a  yet  greater  trial 
to  the  emptying  of  my  soul.  If  there  was  one  thing 
about  which  my  affections  clung,  it  was  the  Society 
of  St.  John  the  Evangelist.  The  re-establishment 
of  the  religious  life  among  men,  and  in  the  form 
of  an  order  of  mission  priests,  had  become  the 
cherished  object  of  my  life.  I  had,  in  a  small  way, 
aided  in  its  planting  and  development,  and  God's 
blessing  seemed  to  rest  upon  it.  It  had  extended 
into  England,  America,  Africa,  and  India.  In 
America  we  had  two  houses  and  churches,  one  in 
Philadelphia  and  the  other  in  Boston.  Owing  to 
the  very  able  workers  I  had  with  me,  the  work 
grew  among  the  wealthy  and  intellectual,  the 
parish  congregations  were  very  large,  and  the  in- 
fluence of  the  Fathers  was  felt  throughout  the 
diocese.  We  were  not  very  extreme  in  our  ritual, 
but  with  all  loyalty  to  our  Coimiiimion  we  taught 
the  Catholic  Faith.  Everything  was  happily  pro- 
gressing, when  a  trouble  came.  Looking  back,  one 
can  see  one's  own  failings,  and  believe  much  was 
owing  to  misunderstandings  and  the  craftiness  of 
Satan.  Very  few  Americans  had  joined  us,  and 
we  were  pressed  with  the  objection  that  we  were 
a  society  under  a  Superior  not  a  member  of  the 
American  Church.  A  question  having  arisen  con- 
cerning our  duty,  the  Americans  felt  that  loyalty  to 
their  own  Bishops,  by  virtue  of  their  ordination 
vows,  took  precedence.  It  was  a  very  painful  time. 
The  questions  created  much  misunderstanding.  I 
had  to  bear  much  harsh  treatment,  and  that  from 
old  friends.  Amongst  other  things,  it  was  said  that 
I  was  breaking  my  vows,  and  again,  that  I  was  los- 


*'IT  IS  GOOD  FOR  ME  THAT  I  HAVE  BEEN  IN  TROUBLE"  69 

ing  my  mind.  Naturally,  I  could  not  but  feel  this 
very  much.  I  was  tempted  to  think  that  persons 
who  were  not  Christians  would  not  act  in  such  a 
way.  I  felt  I  was  like  a  door-mat  on  which  every 
one  was  wiping  his  muddy  boots.  My  great  desire 
for  the  soul's  progress  had  come  to  naught.  The 
harm  done  amongst  Catholics  was  a  great  pain  to 
me.  I  retired  to  my  little  brick-lined  cell,  sick  at 
heart,  and  could  only  take  refuge  in  God.  One 
thing  I  became  determined  about,  I  would  not  give 
up  Christianity  because  some  did  not  act  as  Chris- 
tians. I  would  not  leave  my  post  and  duty  as  a 
priest  of  the  Church.  I  would  accept  whatever  was 
God's  will  in  my  regard,  whatever  the  suffering 
might  be.  I  would  resign  the  dearest  idol  I  had 
known  if  it  was  His  good  pleasure.  I  did  not  ask 
or  wish  anyone  to  agree  with  me,  if  he  thought  I 
was  in  the  wrong :  I  would,  from  the  bottom  of  my 
heart,  for  Christ's  sake,  forgive  those  who  opposed 
or  differed  with  me.  I  would  try  and  see  my  own 
faults,  with  God  to  show  them  to  me,  and  be  peni- 
tent for  them. 

All  this  was  a  slow  work.  I  felt  so  sore  that  I 
exclaimed,  like  one  who  was  under  torture,  when 
his  limb  was  crushed,  it  did  not  matter  what  more 
was  done  to  him,  for  he  could  not  suffer  more.  God 
knew  how  I  had  failed  in  many  ways ;  how  strong 
self,  with  all  its  ambitions  and  desires,  was;  how 
necessary  it  was  for  my  heart  and  will  to  be  hum- 
bled and  crushed.  One  can,  in  old  age,  be  thankful 
for  it  all.  Not  one  sorrow  or  pain  would  one  miss. 
It  did  not  do  all  it  might  have  done,  but  it  helped 


70  A  JOURNEY  GODWARD 

me,  made  me  more  real,  somewhat  emptied  me  of 
self,  wrought  a  spirit  of  charity  in  me,  and  I  got 
up  and  joined  the  host  of  forgiven  cripples,  and 
went  stumbling  on  to  God. 


CHAPTER  III. 

"can  these  dry  bones  live?" 

If  we  may  look  for  hidden  and  little  beginnings 
of  God's  great  purposes,  we  may  find  one  in  the 
connection  of  our  Church  with  the  saintl}^  work  of 
the  house  at  Little  Gidding.  The  holy  Nicholas 
Ferrar  was  a  member  of  the  London  Society  that 
set  forth  the  enterprise  of  the  Virginia  coloniza- 
tion, and  we  recognize  as  one  of  its  objects  the 
establishment  of  the  Church  there  and  the  conver- 
sion of  the  Indians. 

The  Church  at  this  time  in  England,  however, 
was  in  a  low  spiritual  condition,  and  this  may  be 
the  cause  of  the  subsequent  difference  in  church- 
manship  between  Virginia  and  New  England.  The 
Virginians  were  conservative  and  held  on  to  the 
Church  as  they  had  received  it.  In  New  England, 
the  Church  had  to  maintain  itself  against  the  fierce 
prejudices  of  the  Puritans,  and  this  forced  it  to  a 
fuller  grasp  of  Church  principles  and  its  life. 

After  the  Revolution,  a  great  effort  was  made 
to  obtain  the  Episcopate,  The  colonists  up  to  that 
time  had  been  under  the  jurisdiction  of  the  Bishop 
of  London,  who  never  visited  them.  The  clergy, 
especially  those  of  Connecticut,  New  Jersey,  and 
New  York,  desired  Bishops  as  essential  to  the 


72  A  JOURNEY  GODWARD 

preservation  of  the  Church.  The  scheme  was  vio- 
lently attacked  by  sectarians  and  some  in  the 
Church,  as  likely  to  bring  in  the  English  system 
of  Episcopal  rule  over  the  clergy,  and  tithes  im- 
posed upon  the  laity. 

It  was,  however,  contended  that  the  Episcopate 
was  to  have  no  connection  with  the  civil  govern- 
ment whatever.  The  Bishops  were  not  to  be 
appointed,  but  elected  by  clergy  and  laity.  The 
Bishop  was  to  govern  along  with  a  council  of  advice 
elected  by  the  Diocesan  Convention.  The  estab- 
lishment of  the  American  Church  has  been  re- 
garded as  the  greatest  of  all  reformations.  Up  to 
that  time,  from  the  days  of  Constantine,  State  and 
Church  had  been  united,  sometimes  to  the  detri- 
ment of  both  parties.  But  now  the  American 
Church  was  to  l)e  free,  and  the  responsibility  of 
growth  rested  on  herself. 

The  Episcopate  was  at  last  obtained.  First,  by 
Dr.  Seabury,  from  the  Scottish  Bishops  on  the  14th 
of  November,  1784,  at  Aberdeen.  It  was  a  won- 
derfully providential  event,  as  it  brought,  through 
Seabury,  our  Church  under  the  influence  of  the 
Scotch  Liturgy.  The  Scotch  Liturgy  differed  from 
the  English,  showing  signs  of  a  more  Eastern 
origin,  and  in  its  recognition  of  the  great  Eucha- 
ristic  Sacrifice. 

Seabury,  it  is  said,  was  willing  that  changes 
might  be  made  in  the  offices  of  Morning  and  Even- 
ing Prayer,  if  he  might  direct  those  relating  to  the 
Eucharist.  It  was  this  that  gave  the  American 
Church  the  more  full  and  Catholic  recognition  of 
the  Holy  Eucharist  as  the  great  Christian  sacrifice. 


''can  these  dry  bones  live?"  73 

Seabury  said  that  he  left  it  to  men  of  another  gen- 
eration, who  were  to  come  after  him,  to  restore  the 
losses  in  the  offices.  The  Magnificat  and  Nunc  Di- 
mittls  had  been  left  out,  the  Benedictus  had  been 
abbreviated.  The  Nicene  Creed  was  practically 
bracketed,  and  the  recitation  of  the  clause  in  the 
Apostles'  Creed,  "He  descended  into  hell,"  was 
made  optional.  All  of  these  blemishes  have  now 
been  done  away.  Seabury 's  words  have  become 
true,  and  our  grand  canon  in  our  Communion  ser- 
vice will  ever  be  a  monument  to  his  wisdom  and 
piety. 

Early  in  the  nineteenth  century  the  Church's 
doctrines  were  extended  hj  the  administration  of 
the  great  Bishop  Hobart,  who  boldly  declared  that 
he  was  a  high  churchman.  He  founded  a  society 
for  the  distribution  of  the  Book  of  Common 
Prayer.  He  was  greatly  attacked  by  the  existing 
Bible  Society  for  doing  this,  but  he  declared  that 
he  held  that  the  Bible  and  the  Prayer  Book  ought 
to  be  side  by  side  in  every  house.  His  motto  was, 
evidently,  that  the  Church  teaches,  while  the  Bible 
proves. 

It  is  thus  interesting  to  note  how  the  great 
Church  Revival  of  the  nineteenth  century  began 
quite  independently  in  America.  Before  Keble  had 
preached  his  great  Assize  Sermon  in  1833,  which 
is  usually  given  as  the  date  of  the  beginning  of  the 
Tractarian  Movement,  Seabury,  Hobart,  and 
others  had  laid  here  in  America  its  foundations. 
But,  as  is  well  known,  the  Church  revival  met 
in  England  with  fierce  opposition.  The  low 
church,  or  Evangelical,  party  had  lost  much  of 


74  A  JOURNEY  GOD  WARD 

its  early  fervor  and  gained  large  political  influence. 
The  Bishops  appointed  ^Yere  mostly  from  this 
school.  They  regarded  the  Tracts  for  the  Times 
as  full  of  dangerous  errors,  and  violently  de- 
nounced them.  The  theological  system  which 
taught  that  grace  was  given  through  the  Sacra- 
ments was  taken  to  be  in  opposition  to  the  received 
doctrine  that  man  was  justified  by  faith,  or,  simply, 
trust  in  Christ's  merits.  The  two  ideas,  rightly 
understood,  were  not  really  contradictory,  but  sup- 
plementary of  each  other.  Christianity  has  its 
objective  and  its  subjective  side.  While  the  Sacra- 
ments are  means  through  which  Christ  acts  and 
bestows  His  gifts,  faith  and  repentance  are  the  sub- 
jective and  necessary  conditions  for  their  profitable 
reception. 

The  controversy  in  England  and  America  began 
to  be  very  fierce.  Each  party  appealed  to  the 
Scriptures,  the  Prayer  Book,  and  the  Articles. 
The  contest  at  first  raged  about  the  doctrine  of  the 
Apostolic  Succession  and  the  remission  of  sins  in 
Baptism. 

In  the  American  edition  of  the  Prayer  Book  the 
doctrine  of  the  Apostolic  Succession  was  clearly 
stated  in  its  Collect  in  the  Institution  Office.  It 
declared  that  God  had  promised  to  be  with  ''the 
ministers  of  Apostolic  Succession  to  the  end  of  the 
world. ' ' 

The  doctrine  of  Baptismal  regeneration  was 
also  clearly  stated,  for  after  every  baptism  the  min- 
ister gives  thanks  to  God  that ' '  this  person  is  regen- 
erate." The  Articles  were  shown  by  the  Tracta- 
rians,  and  especially  by  Tract  90,  to  be  patient,  in 


"can  these  dry  bones  live'?"  75 

their  true  literal  and  historical  meaning,  of  a  Cath- 
olic interpretation. 

In  Holy  Scripture,  in  the  sixth  chapter  of  St. 
John,  fairly  interpreted,  there  could  be  little  doubt 
as  to  the  Real  Presence  of  Christ  in  the  Eucharist, 
and  the  new  birth  from  above  was  ever  associated 
in  Holy  Scripture  with  the  one  act  of  water  and 
the  Spirit. 

There  was  connected  with  these  teachings  a 
slight  improvement  in  the  arrangement  of  our 
churches  and  some  details  of  our  worship.  The 
ordinary  arrangement,  as  is  now  seen  in  some  sur- 
vivals of  the  old  church,  was  to  have  a  high  pulpit, 
beneath  it  a  desk  for  the  clergyman,  sometimes  a 
lower  one  for  the  clerk  who  made  the  responses; 
and  beneath  this  three-decker  arrangement  there 
was  a  plain  table  for  the  Communion.  The  prayers 
were  said  by  the  minister  in  a  surplice,  though  this 
was  never  adopted  in  Virginia  by  some  of  the 
clergy.  The  minister  went  out  at  the  end  of  the 
prayers  and  changed  it  for  a  black  academical 
gown  to  preach  in.  Any  innovation  of  this  order 
was  visited  by  riots  in  England,  and  the  denuncia- 
tions of  the  Bishops. 

Bishop  Eastburn  of  Massachusetts,  an  earnest 
but  narrow  Calvinist,  would  not  go  to  the  Advent 
because  there  was  a  Cross  on  the  wall  over  the 
altar,  flowers  were  at  times  placed  on  the  altar,  and 
the  prayers  were  said  stall-wise.  Good  old  Dr. 
Edson  of  Lowell  told  me  that  when  he  began  to 
say  the  prayers  in  that  way.  Dr.  Eastburn  being 
present,  the  Bishop  rose  up,  came  to  him,  and  took 
him  by  the  shoulders,   and  forced  him  to  turn 


76  A  JOURNEY  GODWARD 

around  with  his  face  to  the  people.  The  great 
Bishop  Mcllvaine  of  Ohio  forbade  any  altar  with  a 
solid  or  closed  front.  It  must  be,  he  said,  an  honest 
table,  with  four  legs.  But  a  growing  knowledge  of 
architecture  led  to  some  improvement  in  the 
church's  appointments,  and  recessed  chancels  took 
the  place  of  the  old  three-decker  arrangement. 

The  low  church  opposition  took  next  the  form 
of  personal  attack,  and  the  ordination  of  young 
Carey,  a  student  at  the  General  Theological  Sem- 
inary, wdio  held  Catholic  views,  was  publicly  pro- 
tested against.  Attacks  w^ere  made  on  Bishop 
Onderdonk  of  New  York  and  Bishop  Doane  of 
New  Jersey,  Avhich  were  instigated  by  the  low 
church  party  spirit.  One  proof  of  this  is  seen  in 
the  fact  that  in  the  judgment  of  the  court  in 
Onderdonk 's  case,  the  low  churchmen  voted  for 
condemnation  and  the  high  churchmen  for  ac- 
quittal. 

These  contests,  so  full  of  human  bigotry  and 
uncharitableness,  greatly  checked  the  growth  of 
the  Church.  The  Church  herself,  by  her  internal 
strife,  has  been  her  own  greatest  enemy. 

In  1844  General  Convention  was  stirred  up  to 
take  action  and  endeavor  to  deal  with  the  Tracta- 
rian  Movement.  But  .you  could  as  little  check  its 
onward  career  by  resolution  as  you  could,  b}^ 
addressing  a  series  of  them  to  an  advancing  loco- 
motive, stop  its  progress.  In  spite  of  the  deser- 
tion of  Newman  of  England  and  of  Bishop  Ives 
of  North  Carolina,  the  work  continued  to  grow. 
It  was  of  God  and  could  not  be  stopped.  It  was 
a  promulgation  of  the  truths  in  the  Prayer  Book. 


*'CAN  THESE  DRY  BONES  LIVE?"  77 

It  was  an  assertion  of  the  Church's  right  to  her 
ancient  heritage  of  worship. 

Early  in  the  fifties,  Bishop  Eastburn,  urged  on 
b}^  the  low  element,  brought  the  Rev.  Oliver  S. 
Prescott,  an  assistant  at  the  Advent,  to  trial.  The 
writer,  who  was  at  that  time  a  law  student  at  Har- 
vard, attended  the  three  trials  to  which  he  was  sub- 
jected, and  took  notes.  The  Hon.  Richard  H. 
Dana,  a  noted  lawyer  and  staunch  churchman, 
was  Fr.  Prescott 's  counsel.  It  was  proved  that 
Fr.  Prescott  had  offered  to  hear  confessions 
privately  and  to  give  absolution.  He  had  also  in 
a  sermon  spoken  of  the  Blessed  Virgin  Mary  as 
the  sinless  mother  of  a  sinless  Child.  The  trials 
lasted  some  years,  the  first  having  failed  for  want 
of  particularity  concerning  time  and  place  in  the 
indictment.  At  length  a  conclusion  was  reached. 
It  was  evident  that  the  phrase  "a  sinless  mother 
of  a  sinless  Child"  might  be  differently  construed 
and  did  not  necessarily  involve  the  doctrine  of  the 
Immaculate  Conception.  But  in  respect  to  confes- 
sion, the  judgment  was  different.  It  was  that, 
"though  the  charge  was  not  proven"  as  to  Fr. 
Prescott 's  having  heard  confessions  privately, 
nevertheless,  he  must  "agree  that  he  would  not 
preach  it,  and  until  he  so  agreed  he  should  be 
suspended  from  the  ministry." 

So  far  as  the  Church  at  large  was  concerned, 
the  brave  stand  taken,  and  the  fulness  of  the 
Anglican  authority  cited  in  favor  of  sacramental 
confession,  were  such  that  a  new  impulse  was  given 
to  the  Church's  doctrine  and  principles.  The  effect 
on  the  Church  at  large  was  contrary  to  what  low 


"78  A  JOURNEY  GODWARD 

churchinen  suj)pose(i  it  would  be.  Dr.  Whitting- 
liam,  the  great  and  learned  Bishop  of  Maryland, 
wrote  Fr.  Prescott  and  invited  him  into  his 
diocese.  He  said  what  a  Bishop  could  do,  a  Bishop 
could  undo,  and  he  released  Fr.  Prescott  from 
Siny  obligation  to  obey  the  decision  of  the  Court,  in 
his  diocese. 

One  of  the  most  significant  events  in  our 
Church  historj^  was  the  founding  of  Nashotah 
House.  James  Lloyd  Breck,  with  two  others, 
came  out  from  the  East  to  found  a  mission.  They 
lived  in  community,  they  had  some  rule  of  life. 
They  had  not  to  avow  poverty;  poverty  was  upon 
them.  Their  lives  were  very  hard  and  heroic. 
They  thought  nothing  of  walking  ninety  miles  or 
more  through  the  forest,  in  order  to  reach  a  little 
consecrated  church  for  their  ordination.  Of 
course,  there  were  men  then,  and  Bishops,  who 
said  "It  will  come  to  naught,"  advised  against  it, 
and  tried  to  keep  men  from  joining  it.  But  a  work 
was  planted  which,  passing  through  many  vicissi- 
tudes, nevertheless  has  given  hundreds  of  clerg}^ 
to  the  Church.  It  is  one  of  the  greatest  lessons 
the  Church  has  had,  of  faith.  We  would  like  to 
dwell  upon  the  noble  work  done  by  Bishop  Kem- 
per and  Philander  Chase  and  others,  but  we  only 
mention  this  to  show  how  the  great  struggle  was 
going  on,  and  though  -opposed,  the  Church  was 
slowly  responding  to  the  Holy  Spirit's  guidance. 

It  was  but  natural  after  this  that  in  England, 
as  well  as  in  America,  contests  arose  over  the  doc- 
trine of  the  Real  Presence.  Mr.  Bennett  said  he 
taught  that  there  was  *'in  the  Sacrament  an  actual 


^'CAN  THESE  DRY  BONES  LIVE?*'  79 

presence  of  the  true  Body  and  Blood  of  our  Lord." 
It  was  there  by  virtue  of  the  consecration,  and  ex- 
tended to  the  communicant,  and  separately  from 
the  act  of  reception.  He  held  that  the  communion 
table  was  also  an  altar  of  sacrifice,  and  that  adora- 
tion was  due  to  Christ  in  the  Sacrament  on  the 
ground  that  under  the  veil  of  bread  and  wine  was 
our  Lord.  The  Privy  Council  declared  this  not  to 
be  contrary  to  the  Church's  allowed  teaching. 
Though  the  Privy  Council  is  not  a  Church  court, 
nevertheless  the  decision  of  these  lawyers  at  this 
time  gave  much  encouragement  to  churchmen. 

The  same  doctrine  was  taught  in  America.  In 
a  note  to  a  famous  sermon  preached  in  1836  by 
Dr.  Samuel  F.  Jarvis  before  the  Board  of  Mis- 
sions, he  wrote:  "We  have  no  right  to  banish 
from  our  communion  those  whose  notions  of  the 
Real  Presence  of  Christ  in  the  Sacrament  rise  to 
a  mysterious  change  by  which  the  very  elements 
themselves,  though  they  retain  their  original 
properties,  are  corporally  united  with  or  trans- 
formed into  Christ." 

But  at  this  time  the  Holy  Communion  was  cele- 
brated very  rarely;  in  a  number  of  cases  not  once 
a  month.  A  very  devout  woman,  Miss  Seton,  who 
subsequently  left  our  Church  for  Rome  and 
founded  an  order  for  Sisters  of  Charity,  went  to 
the  rector  of  Trinity  Church,  New  York,  and 
asked  for  more  frequent  communions.  But  as  she 
was  refused,  she  turned  elsewhere  to  find  that  fuller 
satisfaction  of  communion  with  her  Lord. 

It  was  in  1844  or  1848  that  Dr.  Muhlenberg,  Dr. 
Croswell,  and  others,  met  in  New  York  to  consider 


80  A  JOURNEY  GODWARD 

the  question  whether  it  was  possible  in  the  Epis- 
copal Church  to  have  a  weekly  Eucharist.  Not 
long  after,  a  Sunday  celebration  ])egan  in  a  few 
churches,  one  of  which  was  the  Advent  in  Boston. 

Attention  was  now  especially  drawn  to  the  doc- 
trine of  the  Eucharist.  Bishop  AVhittingham  had 
taught  me  that  "one  ought  to  go  to  the  death  for 
the  doctrine  of  the  Real  Presence." 

Later  on  a  great  controversy  rose  between  Dr. 
Craik  of  Kentucky  and  Dr.  deKoven.  The  latter 
contended  that  while  in  Bajitism  there  were  but 
two  parts  of  the  sacrament  mentioned,  in  the 
Catechism  three  statements  were  made  respect- 
ing the  Blessed  Sacrament.  There  was  in  the 
latter  the  outward  sign  of  the  element,  and  the  in- 
ward part  or  thing,  the  Body  and  Blood  of  Christ, 
and  the  grace  of  the  Sacrament,  which  those  re- 
ceived who  communicated  w^orthily.  He  denied 
the  old  doctrine  of  Transubstantiation  of  pre- 
Reformation  times,  which  taught  the  destruction 
of  the  elements.  He  did  not  hold  to  the  Lutheran 
Consubstantiation  theory  that  the  two  parts  were 
in  some  way  mingled  together.  The  union  was 
caused  by  the  act  of  consecration  and  the  power  of 
the  Holy  Ghost,  but  it  was  a  sacramental  union 
and  a  mystery.  He  asserted  the  fact  of  the  Real 
Presence,  but  would  not  define  the  how. 

It  was  thought  b\'  most  that  he  gained  the  vic- 
tory in  the  controversy.  The  great  transaction  is 
one  which  takes  place,  not  in  a  natural  order  gov- 
erned by  natural  laws,  but  in  the  spiritual  organ- 
ism which  is  the  Bodv  of  Christ.     It  is  the  non- 


''can  THESE  DRY  BONES  LIVE?"  81 

recognition  of  this  fact  that  has  led  to  snch  nnwise 
controvers}'. 

But  to  return.  The  advances  which  were  being 
made  in  the  Church  became  more  and  more  dis- 
tasteful to  the  extreme  low  churchmen.  They 
saw,  however,  at  last,  and  admitted,  that  the  high 
church  doctrines  had  support  in  the  Book  of  Com- 
mon Prayer.  They  said  it  contained  "Roman 
germs."  They  admitted  that  it  taught  Baptismal 
Regeneration.  One  of  their  leaders  explained  how 
he  came  to  this  conclusion.  He  had  always  held 
that  it  w^as  in  consequence  of  the  faith  of  the 
sponsors  that  the  hope  of  regeneration  was  ex- 
pressed, but  on  the  occasion  of  his  administering 
baptism  privately,  he  saw  that  no  sponsors  were 
required,  and  the  Church  in  her  prayers  stated  the 
same  truth,  that  the  person  was  regenerate.  His 
theory  thus  fell  to  the  ground. 

Another  one,  w^ho  subsequentl}^  became  a 
Bishop  in  the  Reformed  Episcopal  body,  said, 
"Fr.  Grafton,  you  are  right  in  holding  that  the 
Prayer  Book  teaches  the  doctrine  of  the  Real 
Presence.  I  don't  believe  in  that  doctrine,  and 
therefore  I  have  left  the  Church." 

So  the  low  church  party  tried  to  get  the 
Prayer  Book  changed.  The  Church  in  General 
Convention  refused  to  do  this.  Presentl}^  a  num- 
ber, led  by  Dr.  Cummins,  Assistant  Bishop  of 
Kentucky,  left  the  Church  and  began  the  forma- 
tion of  a  new  sect. 

It  is  quite  clear  that  the  Reformed  Episco- 
palians have  no  valid  Orders.  One  reason  is,  they 
had  no  intention,  when  their  first  Bishop  was  set 


82  A  JOURNEY  GODWARD 

apart,  to  make  hini  a  Bishop  in  the  old  sense  of  the 
word.  It  was  thus  different  from  the  case  of  the 
consecration  of  Archbishop  Matthew  Parker. 
There  all  the  four  Bishops  who  were  consecrators, 
were  the  official  agents  of  the  Church  and  used  her 
owa  Ordinal.  In  that  Ordinal  the  intention  of  the 
Church  was  explicitly  stated  that  its  object  was 
that  the  ancient  orders  should  be  "continued."  As 
the  consecrators  acted  as  agents  of  the  Church, 
they  could  not  by  any  private  opinions  or  belief 
alter  the  intention.  It  was  different  in  the  case  of 
Dr.  Cummins.  He  was  founding  a  sect.  His  own 
expressed  intention  was  the  intention  that  gov- 
erned his  act.  As  he  proclaimed  at  the  time  that 
he  did  not  believe  in  the  ancient  doctrine  of  the 
Church  concerning  Episcopacy  and  Priesthood,  he 
did  not  make  a  Bishop.  It  was  something  like 
this:  Suppose  a  man  should  define  that  by  the 
term  bishop  he  meant  one  who  opened  the  church, 
made  the  fires,  swept  and  took  care  of  it;  in  other 
words,  defined  the  office  and  w^ork  of  a  sexton.  If 
he  laid  his  hands  on  one  and  prayed  that  he  might 
be  a  bishop,  since  he  defined  the  term  bishop  to  be 
only  a  sexton,  only  a  sexton  would  be  made.  The 
exodus,  thus,  of  these  low  churclmien  was  in  the 
nature  of  a  demonstration  of  the  Catholicity  of 
the  Prayer  Book. 

As  the  century  went  on,  a  new  school  of  the- 
ology arose.  It  came  to  be  called  the  broad 
Chvirch.  The  discoveries  of  science,  the  new  doc- 
trine of  evolution,  the  different  methods  of  his- 
torical research,  led  some  to  seek  a  reconciliation 
between  the  old  Church  teaching  and  the  spirit  of 


''can  THESE  DRY  BONES  LIVE?"  83 

the  age.  It  was  marked  also  by  a  growing  spirit 
of  philanthropy  and  an  enthusiasm  for  humanity. 
It  had,  thus,  its  good  side.  But  each  school  of  the 
Church  has  its  weak  side.  The  high  churchman, 
emphasizing  the  institutional  form  of  the  Church 
and  the  need  of  authority,  tends,  if  not  balanced, 
gradually  toward  a  papacy.  The  low  churchman, 
with  his  subjective  view  of  religion,  weakens  his 
realization  of  the  objective  side  in  Church  and  Sac- 
raments. The  extreme  of  the  Broad  or  rationalis- 
tic school  tends  to  break  with  tradition  and  author- 
ity, and  with  the  facts  stated  in  the  Creeds.  But 
just  as  the  low  church  negations  were  checked,  so 
it  has  come  about  with  the  rationalising  broad 
school.  The  Church's  discipline  is  lil^e  the  move- 
ment of  a  great  glacier,  which  gradually  throws 
out  from  itself  substances  foreign  to  it.  And  so  it 
came  to  pass  that  Bishop  Colenso  in  Africa,  Mac- 
Queary  and  Dr.  Crapsey  in  America,  ceased  to  be 
teachers  in  the  Church. 

The  Catholic  movement,  which  had  been  largely 
academic  in  the  sixties,  greatly  developed  its  scope 
and  effectiveness  by  increased  ceremonial.  Then 
again  another  series  of  attacks  began.  The  low 
church  party  raised  a  large  sum  of  money  and 
formed  a  society  for  the  jiurpose  of  crushing 
out  Ritualism.  It  appealed  in  England,  event- 
ually, to  the  highest  civil  court,  that  of  the 
Privy  Council.  There  were  decisions  pro  and  con, 
and  some  things  were  allowed  and  some  not.  But 
the  Privy  Council  was  not  regarded  as  an  Ecclesi- 
astical Court,  and  rather  than  obey  it,  priests  went 
to  prison.    It  was  the  beginning  of  what  began  to 


84  A  JOURNEY  GODWARD 

be  called  the  Victorian  persecution.  Her  Majesty 
it  is  said,  was  very  much  displeased  that  such  a 
stain  as  a  religious  persecution  should  be  placed  on 
her  reign. 

In  time  the  convicted  priests  were  released. 
They  had  nobly  suffered,  and  taught  the  English 
nation  a  great  lesson.  The  Church  also  came  to 
realize  better  her  own  spiritual  character  and  her 
independence  of  the  state.  A  desire  for  disestab- 
lishment, or  at  least  for  a  readjustment  of  the  re- 
lations of  the  two,  began  to  be  popular.  Convoca- 
tion, which  had  been  silenced  for  150  years,  had 
resumed  its  sittings.  A  Lay  House  was  added  to 
help  give  expression  to  the  mind  of  the  laity.  In 
1867  the  first  great  mission  in  London,  originated 
by  the  Cowley  Fathers,  was  given,  and  146 
churches  united  in  the  effort  and  some  60,000  per- 
sons were  in  daily  attendance.  An  heroic  mission- 
ary spirit  was  developed,  and  mission  houses  were 
established  in  London,  India,  Africa,  and  else- 
Avhere.  Clergy  Houses  where  priests  lived  in  com- 
munity life  were  established.  The  clergy  began  to 
go  to  the  yearly  retreats,  and  those  given  by  Carter, 
Randall,  and  Benson  were  remarkable  for  their 
deep  spirituality. 

The  Cathedrals  became  centers  again  of  mis- 
sionary eifort;  St.  Paul's  especially,  under  the 
ministration  of  Dean  Church  and  Canons  Gregory 
and  Liddon.  I  remember  praying,  in  Dean  Mil- 
man's  days,  as  I  saw  the  Cathedral  dome  out  of 
my  little  garret  window,  that  the  daily  Eucharist 
might  1)0  re-established  there,  and  I  used  to  send 


"can  these  dry  bones  live?"  85 

penitents  down  to  St.  Paul's  to  pray  for  this.  At 
last  it  came. 

What  is  called  the  Ritualistic  Movement  made 
steady  progress.  In  America  the  Ornaments 
Rubric  had  been  omitted  from  the  Prayer  Book, 
and  the  result  was  that  it  gave  freer  scope  to  the 
development  of  ritual  and  ceremonial.  However, 
it  met,  as  every  forw^ard  step  is  met,  with  fierce 
opposition.  The  Church  was  roused  by  partisan 
efforts  into  a  fury  and  panic.  The  opposition  said 
it  meant  to  crush  out  Catholicity.  If  they 
could  not  get  the  Prayer  Book  altered,  they  would 
forbid  all  acts  of  worship  offered  to  Christ  in  the 
Eucharist.  But,  as  Dr.  deKoven  said,  you  may 
pass  what  law  you  jDlease,  3^ou  cannot  prevent  the 
inward  worship  of  the  heart  and  adoration  to  our 
blessed  Lord.  The  Canon  that  was  passed  proved 
to  be  futile.  It  was  held,  even  by  those  who  opposed 
ritual,  to  be  unconstitutional.  The  Church's 
Prayer  Book  could  not  be  altered,  nor  the  Church's 
worship  regulated,  by  canon. 

As  an  evidence  of  the  marked  way  in  which 
God  protected  the  Faith,  it  was  not  noticed  that  the 
canon  itself  was  fatally  defective  in  respect  to  the 
object  sought.  For  while  it  forbade  all  acts  of  wor- 
ship in  any  form  to  be  paid  to  the  elements— no 
one  does  that— it  did  not  forbid  w^orship  to  the 
consecrated  elements.  A  great  jurist  and  ecclesi- 
astical lawyer  said  that  no  one  could  be  condemned 
under  such  a  canon.  But  at  the  last  revision  this 
canon  was  repealed.  How  wonderfully  God  has 
protected  the  Faith  of  our  Church ! 

We  are,  of  course,  opposed  by  a  body  of  skil- 


86  A  JOURNEY  GOD  WARD 

ful  legislators,  whose  effort  is  to  undermine  the 
whole  movement  under  the  specious  plea  for  unity. 
Our  Lord  prayed  for  both  unity  and  union,  and 
the  desire  of  it  must  be  agreeable  to  His  will.  But 
it  must  be  sought  in  a  right  way  and  on  right  prin- 
ciples, or  more  harm  than  good  will  be  done.  Dur- 
ing the  last  century  the  Holy  Si)irit  has  been  striv- 
ing with  our  communion,  leading  it  to  the  recovery 
of  its  Catholic  heritage,  and  the  Church  has  been 
responding  to  this  leading.  The  Holy  Spirit  has 
also  been  pleading  with  the  Roman  Church,  call- 
ing it  back  to  primitive  doctrine  and  true  Catho- 
licity, and  it  has  rejected  the  Spirit's  guidance 
and  become  more  papal.  Union  with  Rome  is 
therefore  an  absolute  impossibility.  Her  term  of 
union  is  simply  submission  to  monarchical  Papacy. 
The  Eastern  Church  asks,  not  for  submission,  but 
whether  we  are  of  the  same  faith,  and  if  so,  we 
are  brethren.  That  which  stands  in  the  way  is  the 
clause  in  our  Creed  which  we  inherited  from  Rome, 
speaking  of  the  procession  of  the  Holy  Ghost  from 
the  Father  ''and  the  Son."  For  one,  I  should  be 
willing  to  have  these  unauthorized  words  omitted 
from  the  Creed. 

Looking  back,  what  great  things  hath  God 
wrought !  It  is  said  that  Newman  placed  beneath 
a  picture  of  Oxford  hung  in  his  room,  the  words, 
''Can  these  dry  bones  live?"  The  answer  is,  Cir- 
cumspicerif  His  melancholy  and  despairing  fare- 
well came  from  a  broken  heart.  His  subtle  intel- 
lect could  cleverly  defend  any  theorj^  that,  at  the 
time,  presented  itself  to  his  imagination.  Pusey 
was  so  different.    His  dominant  principle  was  sub- 


''can  these  dry  bones  live?"  87 

mission  to  the  authority  of  the  Church.  His  great 
mind  was  filled  with  vast  stores  of  learning,  and 
his  humility  was  that  of  a  little  child.  John  Mason 
Neale  was  a  far  better  prophet  than  Newman. 
What  Neale  saw  in  a  vision  has  come  to  pass  :— 

"Again  shall  long  processions  sweep   through  Lincoln's  minster 

pile: 
Again  shall  banner,  cross,  and  cope  gleam  thro'  the  incensed  aisle ; 
And  the  faithful  dead  shall  claim  their  part  in  the  Church's 

thankful  prayer, 
And  the  daily  sacrifice  to  God  be  duly  offered  there; 
And    Tierce,    and    Nones,    and    Matins,    shall   have    each    their 

holy  lay; 
And  the  Angelus  at  Compline  shall  sweetly  close  the  day. 
England  of  Saints,  the  peace  will  dawn — but  not  without  the 

fight; 
So,  come  the  contest  when  it  may — and  God  defend  the  right!" 


CHAPTER  IV. 

"the  religious  LITE." 

"And  Jesus  answered  and  said,  Verily  I  say  unto  you,  There 
is  no  man  that  hath  left  house,  or  brethren,  or  sisters,  or  father,  or 
mother,  hut  he  shall  receive  an  hundred  fold  now  in  this  time, 
houses,  and  brethren,  and  sisters,  and  mothers,  and  children,  and 
lands,  ivith  persecutions;  and  in  the  world  to  come  eternal  life" 
(St.  Mark  10:29-30). 

The  religious  life  is  sure  to  raise  up  many  ad- 
versaries. The  unbelieving,  the  carnal  minded  and 
unspiritual,  cannot  understand  it.  It  is  of  God, 
and  their  minds  are  closed  to  the  Divine  Light.  It 
is  like  the  Cross, ' '  a  stumbling-block  to  the  worldly 
and  foolishness  to  the  age."  It  arouses  their 
hatred  because  it  so  testifies  against  their  own 
views  of  life.  The  sensualist  Byron  wrote  that 
the  monks  were  men  who 

"In  hope  to  merit  heaven, 
Were  making  earth  a  hell." 

And  so  in  hatred,  rather  than  pity,  many  look 
down  upon  these  Christian  athletes  and  soldiers  of 
the  Cross. 

The  popular  self-government  of  the  monastery 
laid  the  foundation  of  the  EuroiDean  democracy. 
But  it  has  been  singularly  accused  of  being  dan- 
gerous to  society  because  it  cultivated  obedience  to 
rule.    It  has  been  admitted  that  they  were  seats  of 


MEMBERS  OF  THE  ORDER  OF  ST.  JOHX  THE  EVANGELIST,  1903 

(Cowley  Fathers.) 


"the  religious  life"  89 

learning,  and  preserved  through  the  Middle  Ages 
the  seeds  of  it. 

''The  fretfulness,  impatience,  and  extreme  ten- 
sion of  modern  literary  life,"  says  Lecky,  ''the 
many  anxieties  that  paralyze,  and  the  feverish 
craving  for  place  that  perverts  so  many  noble  in- 
tellects, were  unknown  to  the  monk."  The  monkish 
scholar  pursued  his  studies  in  a  spirit  which  has 
now  almost  faded  away  from  the  world. 

It  is  another  popular  argument  that  the  mon- 
astic system,  and  by  that  is  meant  the  religious  life, 
has  done  its  work  and  is  not  suited  to  our  age. 
This  overlooks  the  pregnant  fact  that  the  religious 
life  has  adapted  itself  in  different  forms,  from  the 
earliest  times,  to  the  wants  of  society.  It  first 
manifested  itself  in  a  hermit  form,  when  the  Saints 
went  out  and  peopled  the  Thebian  desert.  They 
went  into  the  wilderness  like  their  Master,  because 
there  they  believed  they  would  most  successfully 
wrestle  with  the  evil  one.  St.  Benedict  gathered 
up  the  scattered  hermits  into  community  life  and 
founded  at  Monte  Cassino  the  marvellous  order 
that  endures  even  to  this  day. 

When  the  need  came  for  missionary  work,  St. 
Francis  of  Assisi  and  St.  Dominic  founded  their 
respective  orders  of  friars,  who  went  about,  as  did 
our  early  Methodist  circuit  riders,  preaching  the 
Gospel.  When  there  came  the  upheaval  of  the 
Reformation  there  arose  military  organizations, 
chief  of  which  was  the  Jesuits,  under  the  direction 
of  Loyola.  These  were  not  monks,  they  kept  not  the 
recitation  of  the  divine  office  in  common ;  they  wore 
no  distinctive  garb;  they  gave  themselves  espe- 


90  A  JOURNEY  GODWARD 

cially  to  education.  And  along  with  this  move- 
ment, St.  Vincent  de  Paul  took  the  nun  out  of  her 
cell  and  made  her  a  Sister  of  Charity,  and  St. 
Francis  of  Sales  instituted  the  Order  of  the  Visita- 
tion, dedicated  to  the  work  of  the  education  of 
women. 

If  ever  there  was  an  age  that  needed  the  wit- 
ness of  the  religious  life  and  its  dedication  to  phil- 
anthropic work,  it  is  ours.  As  Cardinal  Newman 
once  said,  "The  quasi  heathen  of  large  towns  may 
not  be  converted  by  the  sight  of  domestic  virtues 
and  domestic  comforts  in  the  missionar}^,  but  the 
evident  sight  of  disinterested  and  self-denying  love 
and  a  life  of  firmness  will  influence  and  rule  them." 
This  has  been  proved  by  the  lives  and  work  in  Eng- 
land of  such  men  as  Mackonochie,  Lowder,  and 
many  others,  and  by  the  affections  w^hich  the  Sis- 
ters show  in  their  enduring  ministrations  among 
the  sick  and  needy,  and  in  the  lowest  regions  of 
crime  and  misery. 

Again,  the  abuses  and  corruptions  which  in 
these  twenty  centuries  may  be  found  connected 
with  the  life  are  greedily  pointed  out,  forgetful  of 
the  continual  presence  of  the  spirit  of  reform  and 
revival  that  has  ever  marked  the  life.  Surely,  the 
argument  of  abuse  is  of  no  force  against  us.  The 
Bible,  and  Christianity— indeed  there  is  no  human 
institution  that  has  not  suffered  from  abuse.  Cor- 
ruptio  optimi  pessima. 

' '  The  innate  principle  of  monasticism, ' '  writes 
Rev.  F.  C.  Woodhouse,  ''is  the  life  of  God."  The 
devout  soul  desires  God  above  all  things,  and  God 
alone.    It  seeks  solitude  that  it  may  better  com- 


''the  religious  life"  91 

mune  with  God.  As  it  grows  in  lil^eness  to  Christ, 
it  is  forced  to  imitate  His  life  of  mercy  for  the 
bodies  and  souls  of  men.  "They  do  not  flee  away 
from  the  world  in  order  to  escape  duties,  trials, 
or  temptations,  but  to  meet  them  as  valiant  soldiers 
of  Jesus  Christ."  It  is  "an  honest  and  literal 
acceptance  and  fufilment  of  our  Lord's  precepts  in 
the  Sermon  on  the  Mount,  and  has  adapted  itself 
to  the  requirements  of  all  times  and  all  environ- 
ments." 

Dr.  Liddon,  in  his  famous  sermon  on  a  Sister's 
work,  eloquently  describes  the  influence  of  a  Sis- 
ter's life  as  bearing  witness  to  a  future  life,  to 
attain  which  the  sacrifices  here  involved  were  to  be 
counted  as  nothing.  Many  a  man  that  could  not 
be  reached  by  logical  argument  is  reached  by  this 
objective  demonstration  of  the  truths  of  Chris- 
tianity. What  is  it,  the  worldly  man  says,  that  up- 
holds these  persons  in  the  great  sacrifices  they  cer- 
tainly make  ?  What  enables  them  to  persevere  in 
their  life  of  hardness,  self-sacrifice,  and  devotion? 
There  can  be  but  one  answer :  it  is  the  supernatural 
grace  which  comes  to  them  from  Christ. 

I  once  overheard  a  conversation  between  two 
Unitarian  ladies  who  were  interested  in  a  Chil- 
dren's Hospital.  "Why,"  said  one,  "do  we  have 
Sisters  here'?  They  are  Church  women,  we  are 
not.  Why  not  get  some  of  our  own  society  to  come 
in  and  do  this  work?  "  The  answer  was,  "We  have 
tried,  and  cannot."  "Do  you  mean  to  tell  me  that 
it  is  only  among  this  special  class  of  Christians 
that  we  can  get  this  high  devotion  and  self-sacri- 
fice ?    If  so,  then  they  have  got  some  grace  that  we 


92  A  JOURNEY  GODWARD 

have  not."     The  life  testifies  to  Christ  in  His 
Church. 

It  was  part  of  the  religious  movement  of  the 
last  century  that  we  find  in  many  countries  a  re- 
vival of  the  religious  life.  It  astonished  the  his- 
torians and  philosophers  of  our  day.  The  life, 
according  to  them,  ought  to  have  died  out  under 
the  influence  of  modern  civilization.  ' '  But  today, ' ' 
says  Froude, ' '  among  other  strange  phenomena  we 
see  once  more  rise  among  us,  as  if  by  enchantment, 
the  religious  orders." 

Montalembert  said  in  his  Monks  of  the  West: 
"Not  since  Christianity  existed  have  such  sacrifices 
been  more  numerous,  more  magnanimous,  more 
stupendous,  than  now.  Every  day  since  the  com- 
mencement of  this  19th  century  hundreds  have 
come  forth  from  castles  and  cottages,  from  palaces 
and  workshops,  to  offer  to  God  their  heart  and 
their  life." 

Not  only  have  the  old  orders  been  sustained,  but 
new  ones  in  the  Roman  Church,  like  the  Sisters  of 
the  Sacred  Heart,  and  the  Christian  Brothers,  and 
many  others,  have  arisen.  Our  o^vn  Church  has  seen 
the  rise  of  the  Mission  Priests  of  St.  John  the 
Evangelist,  popularly  known  as  the  Cowley 
Fathers,  and  the  Community  of  the  Resurrection, 
and  in  America,  the  Order  of  the  Holy  Cross.  We 
cannot  enumerate  them  all.  In  England  there  is 
the  Sisterhood  of  St.  John  the  Baptist,  with  its 
mother  house  at  Clewer,  with  its  more  than  200  Sis- 
ters, and  with  a  great  many  branch  houses,  one  of 
which  is  in  America.  St.  Margaret's  Convent  at 
East  Grinstead  has  some  seventeen  branch  houses 


"the  religious  life"  93 

in  England  and  several  in  the  United  States.  The 
Sisterhood  of  St.  Mary,  Wantage,  has  some  sixteen 
houses,  including  one  or  more  in  India.  The  order 
of  All  Saints  has  fourteen  or  more  branch  houses, 
several  hundred  Sisters,  and  establishments  in  Af- 
rica, India,  and  our  own  country.  There  are  a  great 
many  others  in  England :  Sisters  of  the  Holy  Cross, 
Sisters  of  the  Church,  Sisters  of  Bethany,  of  St. 
Thomas  the  Martyr,  and  many  others.  We  have 
here  in  the  United  States  the  great  order  of  St. 
Mary's,  now  divided  into  three  distinct  provinces; 
the  Sisterhood  of  the  Holy  Nativitj^,  and  a  long  list 
to  be  found  in  the  Living  Church  Annual. 

Slowly  and  gradually  the  prejudice  against  the 
life  has  been  passing  away.  First  the  practical 
side  of  it  addressed  itself  to  our  own  practical  age. 
For  the  Church  has  begun  to  realize  its  spiritual 
value.  The  Church  realizes  as  never  before  that 
her  true  strength  lies  in  her  saints.  It  is  the  hands 
lifted  up  in  prayer  that  sustain  the  warriors  in  the 
field.  It  is  the  spiritual  life  and  devotion  devel- 
oped in  our  own  Church  that  bring  down  increas- 
ingly God's  blessings  on  it.  To  those  who  ask  what 
reply  shall  be  made  to  objections,  or  as  to  what  has 
caused  the  revival  of  the  Religious  Life,  the  answer 
is,  Christ  founded  it.  It  is  an  essential  part  of 
Christianity.  It  is  dear  to  Him  as  the  apple  of 
His  eye.  He  it  is  who  has  watched  over  it  and 
blessed  it  and  revived  it  in  our  own  communion. 

The  time  came  to  me  when  I  felt  both  weak 
and  unworthy,  when  I  said  ''Why  should  there  not 
be  a  religious  order  of  priests  in  our  Church  as 
there  is  in  Rome?"    I   could  not   but   note   the 


94  A  JOURNEY  GODWARD 

growth  of  the  sects  in  the  town  where  I  was.  I 
looked  around  upon  a  large  and  fashionable  con- 
gregation, comfortably  seated  in  their  pews,  and 
felt  stung  by  the  text,  "To  the  poor  the  Gospel 
is  preached."  In  a  cynical  spirit  one  said  to  me, 
"That  text  ought  to  be  written  over  your  Church 
door,  but  with  the  addition  'Not  in  this  place.'  " 

Bishop  Harold  Browne  had  written,  "There  is 
a  danger  that  the  English  Church  should  die  of 
respectability."  I  seemed  to  hear  a  voice  saying, 
"Come,  and  make  venture  on  the  water."  I  con- 
sulted with  my  Bishop,  who  encouraged  me  to  give 
myself  to  the  life.  And  gladly,  he  said,  he  would  do 
it  if  it  were  in  his  power  to  enter  it  himself.  And  so, 
in  my  feebleness  and  honest  intent,  I  said  "Here 
I  am,  O  Lord;  send  me."  I  went  to  England,  for 
I  thought  they  must  know  more  about  the  life  there 
than  here.  I  had  known  a  number  of  very  pious 
people  and  priests  in  America,  but  in  England  I 
met  some  of  an  apparently  higher  and  more  devout 
type.  If  a  saint  is  one  who  heroically  corresponds 
to  grace  given,  such  men  as  Fr.  O'Neil  and  Fr. 
Benson  belong  to  that  class. 

Gradually  the  Cowley  society  grew.  I  came 
back  to  America,  and  eventually  opened  a  Mission 
House  in  Boston.  Fr.  Prescott  took  the  head- 
ship of  that  at  St.  Clement's  in  Philadelphia. 
While  not  very  successful  in  the  growth  in  Amer- 
ica, the  society  extended  most  successfuU}^  its 
work  in  Africa  and  in  India.  It  was  one  of  Fr. 
O'Neil's  great  desires  that  a  house  should  be  es- 
tablished in  London,  which  has  now  come  to  pass. 


*^THE  RELIGIOUS  LIFE"  95 

We  have  said  that  Christ  founded  the  life. 
He  exemplified  it  in  His  own  Person. 

His  life  was  ruled  by  three  abiding  principles. 
To  give  them  their  technical  signification,  they 
were  poverty,  chastity,  and  obedience.  As  to 
poverty,  our  Lord  possessed  nothing  and  went 
out  to  His  great  mission  having  no  place  whereon 
to  lay  His  head.  The  foxes  had  holes,  He  said, 
and  the  birds,  nests;  but  He  was  homeless.  No 
Francis  of  Assisi,  or  John  of  the  Cross,  or  Peter 
of  Alcantara,  excelled  Him  in  His  asceticism.  Why 
did  Christ  so  denude  Himself?  Man  had  lost  by 
sin  his  union  with  God  and  the  grace  to  attain  a 
beatific  end.  Christ  came  as  man  to  fight  over 
again  man's  lost  battle.  He  took  His  place,  there- 
fore, alongside  of  man  as  his  brother  and  de- 
fender. He  took  His  place  alongside  of  man  as 
an  outcast,  stripped  of  everything. 

Again,  concerning  obedience,  Christ  was  by  His 
perfect  obedience  to  fulfil  the  divine  purpose  in 
creating  a  creature  with  free  will.  He  came,  not 
like  a  modern  reformer  planning  out  for  himself 
the  way  of  man's  redemption.  The  plan  had  all 
been  laid  down  for  Him  in  the  Old  Scriptures. 
Everything  concerning  the  temple,  feasts,  and 
sacrifices,  told  of  Himself  as  the  Lamb  of  God. 
He  read  in  the  Prophets  the  story  of  His  life  and 
its  terrible  ending.  The  Holy  Scriptures  were 
to  Him  what  to  a  religious  is  his  rule.  He  was  often 
quoting  it  and  saying  thus  it  must  be,  for  thus 
the  Scriptures  must  be  fulfilled.  Not  only  was  He 
obedient  to  a  rule  given  Him  by  God,  but  also  His 
humanity  was  directed  by  the  Holy  Spirit.     He 


96  A  JOURNEY  GODWARD 

had  a  divine  and  ever-present  Master.  He  was  led 
b}^  the  Spirit.  He  listened  to  the  Spirit,  and  "as 
I  hear,  so  I  speak."  He  poured  His  human  mind, 
so  to  speak,  into  the  mould  of  Holy  Scripture,  and 
was  governed  by  it  and  by  the  Spirit  of  God. 

The  holy  principle  of  chastity  was  especialh" 
manifested  in  Him.  In  its  essence  this  means  not 
only  purity  of  body^  but  purity  of  soul.  It  means 
the  detachment  from  all  earthly  love,  that  the  love 
of  God  may  be  supreme.  It  was  this  that  He  taught 
the  Blessed  Mother  and  St.  Joseph  by  His  tarrying 
behind  and  being  found  of  those  in  the  temple. 
He  revealed  the  truth  that  man's  first  duty,  su- 
preme over  that  even  to  parents,  is  to  be  about 
one's  Father's  business.  He  broke  away  from  the 
tenderest  of  all  ties  when  He  left  His  Blessed 
Mother,  abandoning  her  to  the  Divine  protection, 
and  went  forth  to  His  work.  He  trained  her  to 
bear  the  piercing  of  the  sword  Avhich  pierced  her 
heart  at  the  time  of  His  Crucifixion.  Poverty, 
chastity,  and  obedience— these  lay  at  the  founda- 
tion of  His  inner  life. 

Now  in  this  life  He  trained  the  selected  Twelve. 
He  called  them  out  to  follow  Him  into  closer  re- 
lation than  that  of  the  other  disciples.  They  were 
to  be  spiritual  athletes.  He  made  them,  thus, 
sharers  of  His  own  life  of  hardness  and  danger. 
They  were  to  be  exposed  to  the  persecutions  which 
fell  upon  Him.  They  were  to  abide  with  Him  in 
His  temptations.  They  were  to  be  with  Him  in  the 
storm  on  the  lake ;  they  were  to  suffer  hunger  and 
be  obliged  to  eat  raw  corn  in  the  fields.  They  were 
to  give  up  all.     They  were  to  leave  father,  mother. 


"the  religious  life"  97 

and  all  that  was  dear  to  them.  They  were  to  leave 
their  nets,  and  boat,  and  home.  He  organized 
them,  also,  as  a  band  of  men,  as  a  society.  He  gave 
them  a  rule  of  life.  He  practised  them  in  it  just 
as  a  master  of  novices  might  do  to  those  under  him. 
He  regulated  minute  particulars  of  their  conduct. 
They  were  sent  on  a  mission,  and  went  two  by  two. 
They  were  to  take  no  scrip  in  their  purse.  They 
were  to  be  dependent  upon  what  might  be  given 
them.  They  were  to  have  no  superfluity  of  cloth- 
ing. They  were  to  salute  no  man  by  the  way,  but 
keep  a  cloistered  silence.  They  were  to  accept  the 
hospitality  that  was  offered.  They  were  to  eat  such 
things  as  were  set  before  them.  And  individu- 
ally He  subjected  them  to  sharp  rebukes.  He  told 
blessed  Peter  that  he  was  like  a  stone,  and  told  St. 
John  that  he  did  not  know  the  spirit  that  he  was 
of.  He  rebuked  them  for  their  want  of  faith,  for 
their  hindrances  to  Him  in  His  work;  for  their 
hardness  and  the  slowness  of  their  faith;  for  the 
strife  they  had  amongst  themselves  as  to  who 
should  be  greatest.  He  called  them  into  union 
with  His  own  awful  Passion.  They  were  to  learn 
the  depths  of  their  own  weakness,  of  their  flight 
and  desertion  of  Him.  They  were  to  be  crushed 
to  the  earth  before  they  could  be  raised  up  again. 

He  commanded  them  to  do  seemingly  impos- 
sible things.  They  were  to  go  to  a  place  and  find 
an  ass  tied  and  take  it,  saying  only  to  the  owner, 
"The  Lord  hath  need  of  him."  They  were  to  go 
into  the  city  and  find  a  man  bearing  a  pitcher  of 
water,  follow  him,  go  into  his  house,  and  say, 
"Where  is  the  guest  chamber  where  the  Master 


98  A  JOURNEY  GODWARD 

may  keep  the  Passover?"  He  trained  them  to 
believe  and  to  do  what  He  said,  though  they  could 
not  understand  Him.  In  other  words,  He  trained 
them  in  the  principles  of  His  own  high,  religious 
life. 

Concerning  these  principles  of  His  own  life 
and  those  in  which  He  trained  the  Apostles,  He 
left  certain  directions.  While  He  gaA^e  commands 
which  all  His  followers  were  to  keep.  He  gave 
counsels  which  those  who  were  striving  after  per- 
fection might  follow. 

His  three  counsels  were  those  of  poverty, 
chastity,  and  obedience.  They  are  called  counsels 
of  perfection,  because  by  the  practice  of  them, 
souls  are  brought  into  union  more  closely  with 
our  Lord's  own  life.  Thus  concerning  poverty,  He 
said  to  the  rich  young  man  who  came  to  Him,  "If 
thou  wouldst  be  perfect,  sell  all  that  thou  hast  and 
give  to  the  poor,  and  come  and  follow  Me. ' '  When 
the  Apostles  were  quarreling  respecting  who  should 
be  greatest.  He  put  a  little  child  before  them,  and 
told  them  that  he  would  be  greatest  in  the  King- 
dom of  Heaven  who  became  like  a  little  child. 
Here  He  inculcated  the  law  of  especial  obedience 
which  those  were  to  accept  who  would  be  great  in 
the  Kingdom  of  Heaven. 

Concerning  chastity,  He  said:  "All  men  can- 
not receive  this  saying  save  them  to  whom  it  is 
given.  There  be  eunuchs  which  have  made  them- 
selves eunuchs  for  the  Kingdom  of  Heaven's  sake. 
He  that  is  able  to  receive  it,  let  him  receive  it." 
He  there  described  a  condition  of  celibate  life 
which  was  to  be  of  a  permanent  character.    And  to 


"the  religious  life"  99 

those  who  embraced  these  counsels  He  declared, 
''Every  one  that  has  forsaken  house,  or  brethren, 
or  sisters,  or  father,  or  mother,  or  wife,  or  children, 
or  lands,  for  My  Name's  sake,  shall  receive  an 
hundredfold  and  shall  inherit  everlasting  life. ' ' 

It  could  not  be  but  that  a  life  so  commenced 
should  show  itself  in  the  Church,  which  is  His 
Body.  It  was  at  first  impossible  for  women  to 
live  in  communities,  but  we  hear  of  their  dedica- 
tion in  the  case  of  the  four  daughters  of  Philip, 
who  were  said  to  be  virgins,  which  was  the  techni- 
cal name  given  to  this  class.  They  were  also,  as 
we  learn  from  the  Epistles  of  St.  Ignatius,  called 
"widows,"  in  reference  to  their  separate  estate. 
As  the  ages  went  on,  adapting  itself  to  the  various 
needs,  we  find  the  religious  life  in  the  hermits,  the 
monks,  the  friars,  and  the  clerks  regular  of  our 
modern  times.  Every  branch  of  the  Church, 
East  and  West,  has  had  its  monasteries,  and  con- 
vents, and  houses  dedicated  to  our  Lord. 

The  time  came  to  me  when,  my  heart  burning 
with  the  fire  of  the  love  of  God,  and  with  loyalty  to 
our  own  conm.iunion,  I  said  to  myself,  Why  has  not 
our  Church  a  part  in  if?  It  once  had.  It  was 
crushed  out  by  force.  But  if  our  Church  was  a 
living  branch  of  Christ's  Body,  it  had  in  it  a  res- 
urrection power,  and  could  not  the  life  be  repro- 
duced ? 

We  have  seen  how  amongst  women  the  first 
movement  of  revival  began.  The  Trinity  Sister- 
hood, those  of  St.  John  the  Baptist,  All  Saints', 
and  St.  Margaret's  led  the  way.  It  is  noticed  in 
olden  times  in  the  formation  of    communities    of 


100  A  JOURNEY  GODWARD 

women,  that  their  first  great  founders  had  for  their 
assistance  the  aid  of  saintly  and  wise  men.  St. 
Scholastica  worked  in  co-operation  with  St.  Bene- 
dict ;  St.  Jerome  found  a  fellow-worker  in  the  wid- 
ow, St.  Paula ;  St.  Francis  of  Sales  guided  and  de- 
veloped St.  Frances  de  Chantal.  The  Roman  Order 
of  the  Sacred  Heart  was  founded  by  Mother  Barat, 
assisted  by  Father  Varin. 

In  the  Anglican  Church  we  find  that  God  raised 
up  certain  great  founders.  Few,  indeed,  are  called 
to  be  such.  In  England  God  gave  us  that  wonder- 
fully wise  and  gloriously  and  generously  minded 
woman,  the  Hon.  Mrs.  Monsell,  who,  with  Mr.  Car- 
ter, developed  the  Clewer  Sisterhood.  Miss  Sellon, 
less  known,  perhaps,  but  remarkable  for  her  con- 
structive power  and  life  of  prayer,  worked  imder 
and  was  guided  by  the  wisdom  of  Pusey.  Dr.  Neale, 
in  his  heroic  spirit,  called  into  existence  a  Sister- 
hood whose  members,  ready  at  any  call  of  duty, 
went  into  the  houses  of  the  poor,  and  into  fever- 
stricken  districts  and  cholera  hospitals,  to  attend 
the  sick.  Thus,  with  the  noble-hearted  Mother 
Alice,  he  founded  one  filled  with  the  ascetic  spirit 
and  heroic  perseverance.  The  Sisterhood  of  All 
Saints,  foimded  by  Upton  Richards,  had  for  its 
first  Superior  the  Hon.  Miss  Byron,  who  brought 
her  culture  and  her  wealth,  joined  with  a  marvel- 
lous spirituality,  to  the  cause  of  Christ.  In  this 
Sisterhood  was  to  be  seen  in  its  training  the  effect 
of  one  of  its  great  chaplains,  Fr.  Benson.  In  Amer- 
ica the  life  of  Mother  Harriet,  founder  of  St. 
Mary 's,  is  most  generally  known.  It  would  not  be 
proper  for  me  now  here  to  speak  of  others,  but  if 


''the  religious  life"  101 

the  Anglican  Church  has  come  to  her  own,  these 
orders  and  others  like  them  will  develop.  Would 
that  our  clergy  would  preach  more  about  the  re- 
ligious life,  and  women  and  men  would  give  them- 
selves in  greater  numbers  to  it.  It  is  by  the  daily 
sacrifice  and  the  religious  life  that  the  great  battle 
would  be  won. 

Against  the  life  a  common  objection  is  that  it 
involves  vows.  Now  the  taking  of  vows  is  part  of 
the  Christian  religion.  It  is  the  teaching  of  our 
Book  of  Common  Prayer.  We  take  vows  at  our 
baptism;  we  take  them  at  our  confirmation;  we 
take  them  when  w^e  enter  into  our  marriage  state ; 
we  take  them  when  as  priests  or  bishops  we  are 
ordained  and  consecrated.  That  our  Lord  sanc- 
tioned them  is  seen  in  this :  He  called  men  to  take 
as  celibates  a  permanent  estate,  and  there  could  be 
no  way  of  entering  into  such  a  state  spiritually 
save  by  a  vow. 

What  relation,  has  been  asked,  shall  a  sister- 
hood or  an  order  bear  to  the  Episcopate?  We 
might  return  the  question  by  saying,  What  should 
be  the  attitude  of  the  Episcopate  toward  an  order  *? 
The  Bishops  began  by  persecuting  them.  Dr. 
Neale  was  inhibited  by  his  Bishop  in  England,  and 
Fr.  Benson  by  Bishop  Eastburn  in  America. 
A  Bishop,  now  passed  to  his  rest,  on  my  going  to 
the  General  Seminary,  said  "such  a  man  ought  to 
be  kicked  off  the  grounds."  I  endeavored,  as  far 
as  I  could,  to  bring  Bishops  and  sisterhoods  into 
right  relations.  No  one,  I  thought,  had  any  right 
to  start  a  community,  or  organize  a  religious  house, 
without  first  getting    the  approval    of    his    own 


102  A  JOURNEY  GODWARD 

Bishop  to  do  so.  Next,  there  should  be  a  commis- 
sion appointed  by  the  house  of  Bishops  to  whom 
the  rule  of  such  a  society  should  be  submitted  for 
approval.  Until  the  religious  order  had  obtained, 
then,  the  imprimatur  or  sanction  of  the  Episco- 
pate, its  members  would  have  no  right  to  wear  a 
distinctive  habit  or  be  chronicled  in  the  Church 
Annual.  But  no  such  action  has  been  taken,  and 
orders  have  grown  up  without  proper  supervision. 
No  law  being  established  by  the  Church,  many 
evils  have  arisen.  Women  have  had  no  vocation 
for  the  life  of  sisters,  or  been  rejected,  and  it  has 
happened  again  and  again  that  these  rejected  ones 
have  sought  the  protection  of  some  Bishop, 
anxious  perhaps,  for  a  Church  worker.  Now 
women  know  women  a  great  deal  better  than  do 
men,  and  if  a  sister  has  been  rejected,  it  is  almost 
certain  that  she  is  not  adapted  to  the  life.  But 
Bishops  are  easily  deceived,  perhaps  more  easily 
than  other  men,  and  their  approval  of  persons  has 
often  been  most  unfortunate. 

And  here  may  I  give  a  piece  of  advice  to  Su- 
periors, which  I  have  found  most  necessary?  Do 
not  allow  your  convent  or  religious  house  to  become 
a  reformatory.  Clergy  and  friends  will  often 
write  to  sisters  begging  them  to  take  in  some  per- 
son who,  if  she  could  only  be  brought  under  the  in- 
fluence of  the  sisters,  would  certainly  be  reformed. 
No  house,  however,  is  to  be  made  a  reformatory. 
It  is  not  the  purpose  of  a  sisterhood,  unless  it  es- 
tablishes a  special  work  for  penitents.  Many  a 
house  has  been  injured  through  a  mistaken  charity 
of  this  kind.     The  world  makes  no  distinction  be- 


''the  religious  life"  103 

tween  the  different  grades  of  sisters,  or  even  the 
inmates  of  a  religious  house ;  and  when  some  scan- 
dal arises  it  is  quick  to  put  it  down  to  the  sister- 
hood and  not  to  the  guest  or  inmate. 

In  1882  I  was  led  by  certain  providences  to 
found  a  sisterhood  in  America.  My  connection 
with  the  communities  in  England  as  a  special 
director  and  confessor  had  given  me  a  knowledge 
of  their  constitution  and  rule  such  as,  I  suppose, 
no  other  one  clergyman  then  possessed. 

One  peculiarity  in  the  beginning  of  the  revival 
was  that  sisterhoods  began  to  take  up  a  large 
number  of  different  kinds  of  works.  Now  it  is  ob- 
vious that  the  sisterhood  that  is  given  to  education 
must  have  different  rules  and  order  of  life  from 
a  sisterhood  that  is  given  to  nursing.  So,  too,  if 
the  sisterhood  tends  to  the  contemplative  side  of 
life,  it  cannot  be  engaged  in  the  work  of  hospitals, 
orphanages,  or  penitentiaries.  It  seemed  to  me 
in  England  that  this  principle  was  overlooked. 
When,  therefore,  I  was  called  by  divine  providence 
to  found  a  community,  I  limited  the  scope  of  its 
work.  We  needed,  I  believed,  in  our  Church  a 
community  in  which  there  would  be  large  room  for 
the  cultivation  of  the  spiritual  life,  and  which 
would  especially  be  given  to  aid  the  parochial 
clergy,  and  have  as  a  chief  object  the  winning  of 
souls.  So  in  the  community  of  the  Holy  Nativity, 
a  society  was  begun  whose  constitution  does  not 
allow  of  the  sisters  taking  charge  of  institutions. 
They  are  not  allowed  to  have  hospitals,  orphanages, 
or  schools.  The  only  thing  allowed  would  be  a  con- 
valescent hospital.    The  sisters  were  to  give  thena- 


104  A  JOURNEY  GODWARD 

selves  especially  to  the  cultivation  of  the  interior 
life ;  they  were  to  keep  up  as  far  as  possible  a  per- 
petual intercession  before  the  Blessed  Sacrament. 
They  were  to  cultivate,  especially,  charit}"  amongst 
themselves,  humilit}^  and  a  missionary  spirit,  or 
zeal  for  souls.  It  would  be  a  society  practising  no 
such  severities  as  the  Carmelites  or  other  communi- 
ties. They  were  to  be  given  especially  to  commun- 
ion with  the  inner  life  of  our  Lord. 

And  here  I  may  notice  a  not  uncommon  mistake. 
Clergymen  think  they  would  like  a  sisterhood  in 
their  parish,  and  without  any  especial  knowledge, 
they  form  one  of  their  own.  Now  a  sisterhood  is 
a  school  for  the  formation  of  a  special  character. 
This  requires  long  and  special  training.  But  I 
have  been  asked  to  give  the  rules  of  a  sisterhood, 
as  if  it  could  be  made  off-hand  from  a  receipt. 

In  the  Holy  Nativity  there  is  first  a  postulancy 
of  six  months,  afterwards  a  two  j^ears'  novitiate, 
and  before  final  reception  as  a  full  member  of  the 
society,  a  period  of  two  years  as  Junior  Professed. 
It  is  this  long  and  careful  training  that  has  given 
such  stability  to  its  members,  and  union  and  hap- 
piness to  them.  Often  the  world,  looking  upon 
them  from  without,  asks  if  these  recluse  are  really 
happy  in  their  dedicated  life?  So  far  as  my  ex- 
perience has  gone,  and  it  is  confirmed  by  the  united 
testimony  of  the  religious  themselves,  there  is  no 
life  that  is  so  full  of  peace,  true  comfort,  and  joy. 
If  it  is  a  life  of  sacrifice,  it  is  also  a  life  of  present 
as  well  as  future  reward. 

And  how  shall  a  soul  know  whether  it  is  called 
to  this  life  or  not?     The  very  desire  that  becomes 


THE  REV.  MOTHER  FOUNDRESS,  SISTERHOOD  OF  THE 
HOLY  NATIVITY. 


''the  religious  life"  105 

permanent  is  one  sign  of  a  call.  The  spirit  of  de- 
votion and  love  for  our  Lord,  and  desire  to  for- 
ward His  Kingdom,  adds  its  weight  to  the  call. 
There  often  is  such  a  fervent  desire  for  a  life  apart 
from  the  world  that  the  soul  feels  assured  that 
Christ  has  spoken  to  it.  Then  there  are  the  out- 
ward and  providential  signs  of  God's  leading  to  it. 
There  are  some  duties  to  parents,  aged  or  destitute, 
which  might  be  a  primary  duty.  But  where  a 
daughter  would  think  it  right  to  leave  her  par- 
ents for  the  married  state,  she  has  a  right  to  fol- 
low the  call  to  a  higher  duty  to  be  joined  to  Christ. 
It  is  most  common,  however,  for  parents,  in  the 
present  uninstructed  state  of  our  Church  concern- 
ing the  life,  to  make  objections.  They  do  not 
want  to  give  up  their  children,  or  be  sep- 
arated from  them.  Yet  if  an  advantageous 
offer  of  marriage  came  to  them  they  would  not 
hold  their  child  back  from  it.  Indeed  they  know 
they  would  have  no  right  to  do  so,  for  God  has  or- 
dained marriage.  One  must  leave  father  and 
mother  to  enter  into  it.  The  call  to  be  joined  to 
Christ  is  the  call  to  enter  into  a  special  union  or 
mystical  marriage  with  Him,  and  no  parent  has  a 
right  upon  religious  grounds  to  keep  a  child  from 
it.  They  run  a  great  risk  and  commit  a  great  sin 
if  they  put  hindrances  in  the  Lord's  way.  God, 
who  has  a  right  to  take  their  child  away  by  death, 
has  the  right  to  take  the  child  into  religious  life, 
and  parents  should  realize  that  the  call  is  a  call 
to  them,  as  well  as  to  their  daughter.  It  is  a  call  to 
both  parties,  and  if  they  respond  to  it,  for  it  must 
be  somewhat  of  a  sacrifice,  God  will  give  them  a 


106  A  JOURNEY  GODWARD 

special  blessing;  they  will  share  in  the  reward. 

Of  course  i:)ersons  may  think  they  are  called, 
when  they  are  not  fitted  really  for  the  life.  This 
can  only  be  known  and  decided  by  a  trial  of  it.  No 
other  state  allows  of  such  a  trial,  and  the  best  way 
to  prevent  anyone  from  joining  a  society,  is  by  let- 
ting her  make  a  trial;  for  communities  as  a  rule 
reject  about  fifty  per  cent,  of  aspirants.  Sisters 
do  not  want  to  admit  any  as  members  of  their 
household  unless  they  are  fitted  especially  for  it. 

If  we  are  asked  what  disposition  aspirants 
should  have,  they  would  be  these:  a  desire  to 
leave  the  world ;  a  spirit  of  humility ;  a  willingness 
to  be  moulded  by  the  rule;  a  desire  to  do  Christ's 
service;  a  longing  for  perfection.  ''And  blessed, 
thrice  blessed, "  wrote  Dr.  Pusey,  "they  whom 
Christ  alone  sufficeth,  the  only  aim  of  whose  being 
is  to  live  to  Him  and  for  Him.  For  Him  they  adorn 
themselves;  His  eyes  alone  they  desire  to  please 
through  His  graces  in  them ;  Him  they  long  to  serve 
without  distraction;  at  His  feet  they  ever  sit;  to 
Him  they  speak  in  their  inmost  souls,  to  Him  they 
hearken.  He  is  their  light,  their  love,  their  holy 
joy;  to  Him  they  ever  approach  in  trustfulness; 
Him  they  consult  in  all  things,  on  Him  they 
wait ;  Him  they  love,  even  because  they  love  Him. 
They  desire  nothmg  from  Him  but  His  love,  de- 
sire no  love  but  His.  Blessed  foretaste  of  life 
eternal,  to  desire  nothing  on  earth  but  the  life  of 
angels  and  the  new  song;  to  be  wholly  His,  whom 
her  soul  loveth,  and  He,  the  Lord  of  angels,  to  be 
wholly  hers  as  He  says,  'I  am  my  Beloved's,  and 
m}^  Beloved  is  mine.'  " 


CHAPTER  V. 

PASTORAL  WORK. 

"He  that  now  goeth  on  his  way  weeping  and  heareth  forth 
good  seed:  shall  douhtless  come  again  with  joy,  and  bring  his 
sheaves  with  him"  (Ps.  cxxvi). 

One  object  I  had  in  mind  in  going  to  England 
in  1865  was  to  study  the  new  methods  of  parochial 
work.  A  great  change  had  taken  place  since  the 
days  of  the  Georges,  when  the  Episcopate  was  re- 
garded as  a  place  of  dignity  and  worldly  comfort. 
While  the  clergy  of  that  age  were,  on  the  whole, 
moral  men,  they  had  lost  much  of  the  sense  of  their 
priestly  calling.  They  mixed  like  other  worldly 
men  in  society,  and  it  was  not  considered  unclerical 
for  them  to  ride  to  the  hounds.  An  idle  Bishop,  it 
is  said,  has  been  made  an  impossibility,  and  the 
spiritual  character  of  the  clergy  has  greatly  ad- 
vanced. Never,  indeed,  had  the  English  clergy 
sunk  to  the  low  level  that  marked  the  Church  of 
France  before  the  Revolution,  or  the  Church  at 
Milan  in  the  day  of  St.  Charles  Borromeo.  For 
about  eighty  years  no  Archbishop  of  Milan  was 
resident  in  his  diocese.  A  Roman  Catholic  bi- 
ographer of  Borromeo  says : 

"The  clergy  generally  exhibited  the  most  un- 


108  A  JOURNEY  GOD  WARD 

blushing  contempt  of  the  requirements  of  their 
sacred  order;  their  immorality  being  in  fact  so 
public  and  systematic  that  it  is  i^resumed  they  have 
lost  all  sense  of  the  obligations  of  their  state.  They 
dressed  like  seculars,  carried  arms  after  the  then 
fashion,  absented  themselves  from  their  benefices, 
and  were  so  totally  indifferent  to  all  that  concerned 
the  service  of  God  that  the  churches  were  aban- 
doned to  the  most  shameful  neglect.  The  common 
people  were  especially  frequently  devoid  of  the 
bare  knowledge  of  those  truths  which  are  necessary 
to  salvation,  and  lived  and  died  without  even  hav- 
ing been  taught  either  the  articles  of  faith  or  the 
commandments  of  God." 

Roman  Catholic  writers  have  honorably  and 
wisely  called  attention  to  the  state  of  things  in 
their  Church.  In  the  chronicle  of  the  life  of  J. 
Wimpheling,  the  Prelates  imitated  and  tried  to 
outdo  the  Pope  in  forgetfulness  of  their  duties. 
Instead  of  keeping  residence,  they  ran  out  after 
civil  pleasures,  and  led  dissipated  and  vicious  lives. 
The  poor  secular  and  rural  clergy  were  treated  by 
the  Bishops  like  helots,  and  burdened  with  taxes. 
We  record  with  deep  regret  that  Wimpheling  de- 
clares that  the  clergy  could  purchase  licenses  for 
concubinage,  and  that  parishioners  entreated  the 
clergy  to  obtain  them  in  order  to  insure  the  honor 
of  their  own  wives  and  daughters. 

There  was  a  low  tone,  as  we  have  said,  among 
the  clergy  in  England  of  the  eighteenth  century, 
but  we  must  not  forget  that  there  were  holy  men 
like  Bishop  Wilson,  Jones  of  Nayland,  and  the 


PASTORAL  WORK  109 

great  Butler,  and  that  by  earnest  laymen  the 
great  missionary  societies  were  inaugurated. 

But  the  revival  in  England  in  the  nineteenth 
century,  filled  with  love  of  souls,  had  made  the 
ways  of  working  a  modern  parish  as  different  as  a 
modern  mill  from  the  old  hand  loom.  Many  of  the 
clergy  were  living  under  a  strict  rule  of  life,  and 
belonged  to  societies  like  that  of  the  Holy  Cross. 
Many  were  living  together  in  clergy  houses  in 
community  life.  Good  philanthropic  works  were 
springing  up  on  every  side.  The  old  fashioned 
idea  of  a  clergyman  who  lived  in  comparative  ease, 
had  been  passing  away.  There  had  been  a  stirring 
of  the  dry  bones  "and  a  going  in  the  tops  of  the 
mulberry  trees,"  and  a  call  to  self  sacrifice  that 
never  before  had  been  so  urgent.  I  had  heard  much 
about  the  great  missionary  work  of  Selwyn,  and  of 
that  of  Lowder  in  the  East  of  London,  and  the 
work  of  St.  Alban's  built  on  the  old  site  of  the 
Thieves'  Kitchen,  which  Dickens  had  described, 
and  I  desired  to  see  something  of  all  this. 

Among  the  parishes  visited,  I  went  to  Wan- 
tage, which  was  then  under  the  rectorship  of  the 
Rev.  W.  Butler.  He  subsequently  became  Dean  of 
Lincoln.  He  was  a  most  successful  parish  priest, 
and  was  popularly  known  as  "Butler  of  Wan- 
tage." The  town  had  about  6,000  inhabitants. 
There  was  only  one  small  brick  dissenting  chapel 
in  it.  It  was  a  Church  town.  There  was  a  grand 
old  parish  church,  with  its  Church  schools,  and  a 
commimity  of  sisters.  Butler  was  a  great  con- 
trast to  Mr.  Carter.  Carter  always  impressed 
one  as  consciously  living  perpetually  with  God. 


110  A  JOURNEY  GODWARD 

There  was  a  marvellous  rej)Ose  about  him,  which 
showed  itself  in  every  word  and  action.  While 
reading  a  newspaper  or  on  a  w^alk  he  was  ever  with 
God ;  and  his  putting  on  of  his  vestments  seemed  to 
me  like  an  act  of  prayer.  But  Butler  was  a  man  of 
intense  activitj^  He  was  never  restless,  but  in- 
tensely energetic.  He  had  a  great  organizing 
power.  He  had  six  curates  under  him  and  their 
work  was  all  planned  out  day  by  day.  They  were 
not,  like  so  many  American  assistants,  left  to  them- 
selves and  their  own  devices,  and  greatly  wasting 
their  time.  All  the  curates  at  Wantage  assembled 
together  at  noon,  and  said  Sext  together,  reported 
what  they  had  done,  and  received  their  orders. 
Under  Butler,  Liddon  and  Fr.  Neale  of  Oxford 
and  others  noted  for  their  parish  work,  received 
their  training  in  work  and  preaching. 

Butler  had  a  i^lan  of  his  own  for  keeping  him- 
self in  touch  with  his  people.  He  divided  them  up 
into  classes.  There  were  those  for  ladies,  for  ser- 
vant girls  and  those  in  shops,  the  old  men  and 
women,  the  young  men,  the  jDrof essional  men,  Sun- 
day school  teachers,  the  children— perhaps  some 
ten  or  twelve  classes  in  all.  Now  he  expected  each 
class  to  meet  him  in  his  study  at  the  rectory  once 
a  month,  save  perhaps  in  the  summer  season.  If 
they  did  not  come,  he  looked  them  up  or  sent  them  a 
note.  He  arranged  for  three  classes  a  day  and  so 
got  through  the  whole  parish  in  three  or  four  days 
of  a  week.  They  came,  say  at  2,  3  and  4  o'clock  in 
the  afternoon.  They  would  crowd  the  ample  study, 
and  I  have  seen  the  school  teachers  sitting  on  the 
floor.  He  would  give  them  a  half  hour's  practical 


PASTORAL  work:  111 

study  on  the  Church,  its  doctrine,  and  their  life. 
This  left  hini  a  half  hour  before  the  next  class  came, 
to  s^Deak  to  any  personally  who  tarried  behind  for 
that  purpose.  One  can  see  why  there  was  only  one 
dissenting  chapel  in  a  parish  taught  like  this. 

There  was  daily  service.  I  think  Vespers  were 
chorally  rendered  and  there  was  a  daily  offering  of 
the  Holy  Sacrifice.  Confession,  though  not  made 
obligatory,  was  largely  used.  He  was  indefatigable 
in  his  visits.     It  was  a  remarkable  work. 

Lowder,  in  the  East  of  London,  where  I  stayed 
for  a  time,  West  at  Paddington,  Mackonochie  at 
St.  Alban's,  Upton  Richards  at  All  Saints',  were 
parish  priests  with  whom  I  stayed  also,  and  from 
whom  I  learned  much. 

I  was  greatly  aided  in  Boston  by  what  I  had 
learned  in  England,  and  by  the  very  able  assistance 
that  I  had  in  the  present  Bishop  of  Vermont, 
and  the  present  Bishop  of  SiDringfield,  and  others. 
Here  let  me  mention  a  device  of  the  latter— Fr. 
Osborne,  as  he  was  then  called— to  keep  hold  of  and 
to  exert  a  personal  influence  on  those  under  his 
care.  I  believe  that  Bishop  Carpenter  of  Ripon 
employed  a  somewhat  similar  method.  Let  me 
describe  that  of  Fr.  Osborne: 

Take  a  number  of  large  cards,  say  24,  about  a 
foot  square,  and  unite  them  by  a  ribbon  at  the  tojD, 
and  hang  this  set  somewhere  over  your  writing 
desk.  Let  these  be  ruled  with  some  15  lines  near- 
ly an  inch  apart  and  mmibered  with  the  days  of  the 
month.  Write  in  small  text  the  names  of  your 
Sunday  school  children,  your  confirmees,  jouv 
penitents  and  others.     Enter  them    according    to 


112  A  JOURNEY  GODWAED 

their  birthdays,  or  Baptism  and  Confirmation 
days,  or  when  married,  or  any  other  day  marked 
especiall}^  in  their  lives.  Every  day  send  out  a  post- 
card of  remembrance  and  a  word  of  greeting.  It 
will  only  take  a  few  minutes.  It  is  wonderful  what 
an  attachment  grows  up  with  such  reminders  of 
one's  interest,  and  how  falling  away  is  prevented. 

Another  useful  parish  method  was  practised 
by  my  now  Coadjutor,  Bishop  Weller,  when  he  was 
a  parish  priest,  and  he  was  a  very  successful  one. 
X^ike  others  he  had  noticed  how  many,  after 
being  confirmed,  fell  away  from  their  Communion. 
It  is  most  important  that  the  confirmed  receive 
special  instruction  about  the  Holy  Eucharist. 
They  should  be  taught  not  only  their  duty  of  being 
present  at  it  every  Sunday  as  the  chief  act  of 
Christian  worship,  but  the  privilege  and  reverence 
of  receiving  fasting.  If  the  young  begin  in  this 
way,  they  are  not  likely  to  go  back  from  it.  Now 
to  help  the  confirmees  to  persevere  in  their  Com- 
munions, Bishop  Weller  looked  to  see  what  Sunday 
of  the  month  there  was  when  the  fewest  commun- 
ions were  made.  Then  he  would  have  the  class  con- 
firmed come  and  make  their  communions  on  that 
Sunday.  Those  who  came  dropped  their  card  or 
name  in  a  box  at  the  door.  This  would  not  he 
necessary  if  the  parish  were  small.  But  on  Mon- 
day mornings  he  would  seek  out  those  who  stayed 
away,  and  find  out  the  reason  for  it.  Another 
method  was  to  get  them  to  make  a  special  yearly 
corporate  communion.  I  have  known  a  case  where 
a  hundred  men  came  to  communion  in  this  way. 

The  problem  before  me    when    I    undertook 


PASTORAL  WORK  113 

parish  work  in  Boston  was  how  to  build  up  a  con- 
gregation and  how  to  develop  the  spiritual  life  of 
the  people.  Our  church,  when  the  Cowley  Fathers 
took  it,  was  a  comparatively  empty  one.  The 
building  was  not  Churchly  or  attractive.  It  was 
an  old  Congregational  meeting  house,  with  gal- 
leries around  three  sides,  which  for  years  had  been 
closed.  Those  who  came  might  be  called  high 
churchmen,  but  not,  as  yet.  Catholics.  They  had 
all  the  prejudices  of  that  somewhat  narrow  class, 
because  it  feels  it  knows  everything  about  the 
Church,  and  is  unwilling  to  make  any  further  ad- 
vance. 

The  church  building  was  situated  between  the 
residences  of  the  well-to-do  and  the  poor.  I  began 
my  aggressive  work  with  the  latter.  Obtaining  the 
aid  of  the  few  more  earnest  and  better  instructed 
to  help  me,  and  asking  others  of  the  regular  con- 
gregation who  might  be  led  to  come  chiefly  through 
curiosity,  I  instituted  two  weekly  meetings,  one 
for  men  and  one  for  women.  I  called  them  my 
classes.  One  had  to  make  special  efforts  at  the 
beginning  to  make  persons  attend.  I  visited  the 
shops,  the  houses  of  the  poor,  the  factories.  I 
asked  ladies  to  send  their  maids  or  servants.  I 
distributed  a  leaflet  on  the  subject.  I  got  my  par- 
ish visitors,  too,  at  work.  And  having  made  a  begin- 
ning, I  soon  got  a  nucleus  which  grew  in  attendance 
to  about  one  hundred  and  fifty. 

My  scheme  or  course  of  proceeding  was  this : 
I  held  the  class  in  a  large  room,  in  the  basement 
of  the  church.  I  did  not  put  on  a  surplice,  but 
wore  my  cassock.     I  had  no  service  at  the  begin- 


114  A  JOURNEY  GODWARD 

ning  of  the  evening.  I  told  the  curates  when  sub- 
sequently they  took  the  class  to  avoid,  in  their 
teaching,  exhortation.  They  were  not  to  deliver 
sermons,  but  it  was  to  be  purely  an  instruction  and 
not  more  than  half  an  hour  in  length.  It  was  to 
be  arranged  in  an  orderly  manner,  clear,  and  dog- 
matic. The  instruction  for  a  winter  would  take  up 
one  general  subject.  It  might  be  on  the  Church,  or 
the  Sacraments,  or  the  Church's  worship  and  rit- 
ual, or  confession,  or  the  Church  of  England's  his- 
tory, or  on  the  Catholic  movement.  The  instruction 
began  at  7 :30.  At  8  to  8 :45  we  had  a  "social."  I 
had  scattered  my  helpers  throughout  the  congrega- 
tion to  speak  to  those  present,  and  as  I  passed  from 
one  to  another  I  entered  the  names  of  new  comers 
in  a  book.  In  order  to  give  a  social  aspect  to  the 
meeting  and  to  get  the  people  to  know  one  another, 
I  arranged  for  the  distribution  of  some  slight  re- 
freshment. Tea,  coffee,  and  cake  were  passed  round. 
It  is  wonderful,  too,  what  a  kindly  feeling  this  so- 
ciability engendered  in  those  who  partook  of  it. 

Then,  too,  we  had  a  small  library,  and  this 
under  the  care  of  some  helpers,  was  the  means  of 
much  usefulness.  At  quarter  to  nine  a  bell  was 
rimg,  and  we  all  filed  into  a  side  chapel.  The 
Altar  was  brightly  lighted  up.  There  were  no 
seats.  Everyone  had  to  kneel  down  on  the  floor. 
We  sang  the  litany  of  the  Blessed  Sacrament,  or 
some  other  metrical  litany,  or  said  a  short  Com- 
pline office.  Then  I  stood  at  the  door  and  said 
good  night.  There  was  to  be  no  tarrying  among 
them  for  idle  conversation.    There  was  by  this  ar- 


PASTORAL  WORK  115 

rangement  a  combination  of  sociability,  instruc- 
tion, and  devotion.  It  was  all  over  in  an  hour  and 
a  half.  The  attendants  got  back  early  to  their 
homes.  The  social  element  was  especially  prized. 
The  class  became  very  popular.  Persons  began  to 
be  pleased  or  proud  to  be  invited  to  it. 

In  order  to  reach  the  rich  and  intellectual,  I 
adopted  another  plan.  I  called  on  some  of  the 
society  ladies  to  lend  me  their  parlors  for  say  a 
course  of  six  lectures.  We  agreed  who  should  be 
invited,  and  they  were,  by  note  or  personal  call. 
We  invited  not  only  our  own  parishioners,  but  es- 
pecially those  not  connected  with  our  Church. 
Persons  who  would  never  enter  an  Episcopal 
church  would  be  willing  to  come  to  an  address  made 
in  a  parlor,  which  they  regarded  as  a  sort  of  lit- 
erary lecture.  Fr.  Hall,  now  Bishop  of  Vermont, 
gave  courses  most  valuable  on  the  Old  Testament, 
and  on  St.  John's  Gospel.  One  advantage  of  this 
method  was  that  it  brought  us  into  contact  with  an 
outside  religious  world,  and  enabled  the  lecturer 
to  speak  to  individuals  present  or  make  arrange- 
ments for  further  intercourse. 

I  had  also  felt  that  we  of  the  clergy  often  failed 
to  get  at  the  people  by  our  sermons.  They  were 
sometimes  moved,  greatly  moved,  by  what  they 
heard,  but  nothing  practical  came  of  it.  The  prob- 
lem was  how  to  bridge  over  the  gulf  between  the 
pulpit  and  the  pew;  how,  having  hooked,  to  land 
the  fish.  In  Advent  and  Lent  it  became  my  cus- 
tom to  give  notice  that  at  the  end  of  the  service  I 
would  give  a  five  minutes'  instruction  on  some 
topic  then  likely  to  attract  their  attention.     I  took 


116  A  JOURNEY  GODWARD 

up  such  questions  as  why  we  knelt  at  the  Incarna- 
tion; why  lights  on  the  Altar;  why  Priests  wore 
vestments  at  the  Eucharist ;  why  Priests  made  the 
Sign  of  the  Cross;  why  the  Lord's  table  was  called 
an  Altar ;  what  was  the  meaning  of  Apostolic  Suc- 
cession ;  were  our  clergy  Priests ;  how  to  go  to  Con- 
fession ;  why  be  a  Sister.  Thus  while  the  choir  was 
going  out,  I  put  off  my  surplice  and  took  my  stand 
at  the  end  of  the  aisle,  and  said  in  a  distinct  tone : 
"Now  I  am  going  to  give  my  five  minutes'  instruc- 
tion. Let  as  many  as  can,  stay."  A  good  many 
would  stay. 

The  instruction  had  to  be  thoroughly  and  well 
prepared.  It  had  to  be  short,  sharp,  and  incisive. 
It  closed  with  acts  of  faith  and  love.  Then  as  the 
people  were  going  out  I  added,  ^'I've  a  tract  here 
on  the  subject  which  I  shall  be  glad  to  give  away  to 
any  who  may  want  it. ' '  Some  would  come  forward, 
quite  a  good  many  sometimes ;  and  here  I  got  hold 
of  the  individual  fish.  I  had  a  sister  or  some  of  the 
special  workers  standing  round  about  me,  and  as 
they  came  up  I  asked  their  names  rapidl}^;  intro- 
duced them  to  some  of  the  workers,  who  asked 
them  to  come  and  visit  them,  or  made  appoint- 
ments to  talk  it  out  with  the  rector.  It  was  through 
the  Sisters  of  the  Holy  Nativity  that  this  work  was 
so  successful. 

Let  me  say  a  word  about  my  parish  work 
amongst  children.  He  who  neglects  the  children 
of  his  parish  is  bound  to  have  a  decaying  church. 
One  great  difficulty  I  had  in  the  city  I  was  in,  was 
in  obtaining  persons  willing  to  be,  and  capable  of 
being,  Sunday  school  teachers.    Yet  what  a  noble 


PASTORAL  WORK  117 

calling  and  blessed  work  it  is !  Our  clergy  need  to 
press  this  duty  and  high  privilege  on  their  people. 
It  belongs  to  the  exercise  of  the  priesthood  of  the 
laity,  which  is  too  much  forgotten,  certainly  not 
realized.  But  does  not  Confirmation,  the  sealing 
of  the  Spirit,  unite  the  laymen  with  the  offices  of 
Christ,  as,  in  a  higher  degree,  the  ordination  of  the 
priest?  Does  not  the  lajaiian  go  to  his  work  of 
teaching,  not  of  his  own  motion,  or  of  his  own 
strength,  but  as  called  and  sent  by  the  Lord  ? 

In  respect  of  their  instruction,  and  so  fitness, 
so  far  as  I  could,  I  endeavoured  to  remedy  the  de- 
fects of  our  present  system.  I  modified  and 
adapted  that  of  the  Dupanloup  system,  as  it  is 
called,  to  our  Church  and  its  needs.  It  is  now  so 
familiarly  known  that  I  need  not  describe  it.  But 
my  own  plan  was  in  addition,  on  a  week-day  even- 
ing, to  have  Sunday  School  teachers  meet  me,  and 
go  over  with  them  the  general  lesson  of  the  Sunday, 
explaining  and  enlarging  and  illustrating  it.  And 
I  drew  up  for  them  a  catechism  or  series  of  instruc- 
tions which  brought  out  for  them  the  great  doc- 
trine of  the  Incarnation  and  the  Sacraments. 

Besides  the  children  at  Sunday  School  there 
are  the  very  young  ones,  under  seven,  at 
home.  Mothers,  sometimes  perplexed,  asked  me 
what  would  be  the  best  way  to  teach  them.  Now 
most  catechisms  in  my  day  began  with  the  state- 
ment about  God,  and  that  He  was  the  Maker  of  all 
things.  Then  the  catechism  goes  on  as  the  next 
doctrine  to  be  considered,  ''Who  is  the  first  man" 
and  ''the  first  woman?"  It  also  gave  to  some  ex- 
tent the  Bible  account  as  if  it  were  actual  history. 


118  A  JOrRNEY  GODWAED 

mnwr 

Then  came  the  apple  story  and  the  serpent's  talk, 
and  the  Fall,  and  the  story  of  a  ruined  race  and 
the  Redeemer.  After  that  we  had  several  chapters 
on  the  Law,  the  history  of  the  Israelites,  and  their 
wickedness,  and  so  on  up  to  Calvary.  The  awful 
sufferings  of  Christ  were  described,  and  a  child 
was  taught  to  believe  on  Him  and  so  be  saved. 
The  doctrine  was  sometimes  taught  in  this  form ; 

"Child,  liast  thou  trusted  Jesus  ? 
Canst  thou  believe  and  say 
'He  loved  me.  He  died  to  save  me. 
He  has  borne  my  sins  away? 
For  my  sins  were  laid  upon  Jesus; 
In  my  stead,  for  my  guilt  He  died'  ? 
Then,  Child,  fall  down  and  adore  Him, 
Thoii  art  whiter  than  all  beside." 

I  know  some  children's  nervous  systems  have 
been  prostrated  by  terrible  accounts  of  the  agonies 
of  the  Crucifixion.  How  many  have  been  puzzled 
with  the  theological  questions  involved!  How 
many  have  kept  it  all  to  themselves  and  cried  them- 
selves to  sleep  over  the  question  whether  they  sav- 
ingly trusted  in  Christ  or  not!  How  often  this 
system  lays  the  foundation  of  unbelief,  when  Bible 
stories,  by  the  mature  mind,  are  relegated  to  the 
level  of  Kris  Kringle  and  fairy  tales. 

Now  there  is  a  better  way  to  begin  with  little 
children.  Tell  them  there  is  a  bright,  good,  happy 
God,  who  made  all  things.  What  has  He  made? 
Angels  and  men.  Begin  thus  with  teaching  about 
the  Angels,  and  one's  Guardian  Angel.  You  lay 
thus  in  a  child's  mind  a  belief  in  the  supernatural 
which  can  never  be  destroyed.  Tell  the  child  about 
fairies,  and  he  finds  out  there  are  no  such  beings. 


PASTORAL  WORK  119 

But  tell  him  about  the  angels,  and  Holy  Scripture 
is  full  of  beautiful  stories  of  their  work,  and  his 
own  experience  will  eventually  confirm  the  truth 
of  their  existence.  They  are  appointed  to  watch 
over  him,  and  guard  and  protect  him.  And  many 
a  time  he  will  be  able  to  say,  "God  has  given  His 
angels  charge  over  me,  to  keep  me  in  all  my  ways. ' ' 

The  child  should  be  taught  the  names  of  some 
of  the  angels,  something  about  their  different  ranks 
and  works,  of  their  beautiful  and  joyous  lives,  of 
the  interest  they  take  in  us.  Teach  the  older  chil- 
dren always  to  say  the  collect  for  St.  Michael's 
Day  on  leaving  for  a  long  journey,  or  going  from 
home  to  school.  And,  lastly,  also  tell  the  little 
one,  "God  made  man."  He  placed  him  in  a  beau- 
tiful world.  For  what  did  He  make  him?  He 
made  him  to  attain  a  blessed  state  of  joy  and  hap- 
piness in  a  glorious  heaven.  The  present  state  of 
things  in  which  there  is  much  of  trouble  and  sor- 
row and  pain  is  only  a  temporary  schooling  time, 
where  one  is  educated  for  our  real  home,  and  where 
we  shall  be  happy  and  blessed.  How  shall  we  get 
there?  the  child  naturally  asks.  The  answer  is, 
by  "grace."  Then  explain  how  grace  is  given; 
how  our  Lord  gives  it  through  the  Sacraments; 
what  Baptism  is  and  what  Confirmation  is  yet  to 
be  to  him ;  how  by  prayer  we  gain  from  Him  other 
gifts  of  grace ;  how  by  grace  we  can  become  good, 
and  be  what  God  loves  us  to  be.  Make  religion 
thus  something  practical,  useful,  bright,  and  hap- 
py-making. He  loves  to  go  to  church,  and  will 
begin  to  love  God. 

In  order  to  develop  the  spiritual  life,  I  had 


120  A  JOURNEY  GODWARD 

once  in  each  week,  in  a  chapel,  a  celebration  of  the 
Holy  Eucharist  with  hymns.  The  Mass  was  read ; 
no  part  of  it  intoned  or  sung.  I  regard  this  as  a 
most  important  direction.  The  only  singing  was 
with  hymns.  I  had  no  choir  present,  but  the  peo- 
ple were  taught  to  join  in  the  hymns,  which  were 
printed  on  a  card.  The  hymns  were  not  given  out, 
but  the  people  took  them  up  of  themselves.  I 
usually  gave  a  short  address  of  five  or  six  minutes, 
not  longer,  on  the  Blessed  Sacrament,  or  our 
growth  in  holiness.  The  whole  service  was  rigidl}- 
kept  within  three-quarters  of  an  hour,  even  if  we 
sang  six  short  h3^mns.  One  was  sung  as  an  In- 
troit,  one  as  a  Sequence  after  the  Gospel,  one  at 
the  Offertory,  one  before  and  after  the  Canon,  one 
in  the  place  of  the  Gloria  in  Ejxcelsis.  To  this 
Mass  the  more  devout  of  the  people  came. 

No  religious  movement  that  is  simply  theologi- 
cal, it  should  be  noticed,  makes  progress.  The 
time  has  gone  b}^  when  persons  are  aroused  by  pure 
dogmatics.  Most  necessary  it  is  for  our  clergy  to 
learn  how  to  teach.  Most  sermons  fail  in  doing 
this,  and  an  instruction  should  be  something  hav- 
ing a  marked  character  of  its  own,  both  in  matter 
and  delivery.  The  great  religious  movements 
which  have  aroused  the  world  have  all  had  a  spir- 
itual and  devotional  side.  Wesley  and  Whitfield 
and  Moody  appealed  especially  to  the  imagination 
and  hearts  of  the  people.  The  divine  fire  was  not 
so  much  kindled  by  their  eloquence  as  aroused  by 
the  earnestness  of  their  prayers  and  praj^er  meet- 
ings. 

So  the  Catholic  Movement  must  have  not  onlv 


PASTORAL  WORK  121 

its  preachers,  but  its  great  devotion.  It  has  it  in 
a  wonderful  way  in  the  Holy  Eucharist.  The 
Eucharist  presents  Christ,  though  veiled,  abiding 
with  us.  He  has  not  gone  away  to  a  distant  star 
but  lives  in  His  holy  Temple  of  the  Church.  If  we 
could  visit  the  Holy  Land,  as  some  desire  to  do,  we 
should  only  be  seeing  places  where  the  Christ  nine- 
teen centuries  ago  has  been.  We  should  not  be 
brought  thereby  an}^  nearer  to  Him.  But  in  the 
Eucharist  He  is  verily  and  indeed  present.  And 
we,  as  truly  as  did  the  Magdalene,  may  come  to  His 
Blessed  Feet.  No  St.  John  may  lay  his  head  more 
truly  on  Christ's  breast,  than  do  we,  reposing  in  the 
Sacrament  of  His  Blood.  Our  relation  to  Christ 
is  far  closer  and  dearer  than  that  of  the  Apostles, 
when  He  was  visible  among  them.  They  could  fol- 
low Him,  but  did  not  receive  Him  into  themselves, 
as  we  do.  He  comes  to  enfold  us  in  His  own  life, 
to  communicate  to  us  His  own  virtue.  By  an  act 
most  tender,  loving,  and  sweet.  He  feeds  us  with 
His  own  Body  and  Blood,  and  gives  us  of  the  grace 
of  His  soul  and  strengthens  us  with  His  divine  Na- 
ture. Here  His  love  breaks  out  to  us,  and  claims 
us  for  His  own.  Around  the  Altar,  though  un- 
seen, are  the  angel  choirs.  They  come  not  to  re- 
ceive, but  by  their  presence  to  do  honour  to  and 
worship  the  Blessed  Lord.  The  Eucharist  is  an  ex- 
tension to  them  of  that  night  when  they  sang  that 
Gloria  in  Excelsis  over  the  Babe  of  Bethlehem. 
The  great  Memorial  Sacrifice  of  the  Altar  moves 
the  Heart  of  God  with  its  ever  fresh  offering. 
Here  is  set  forth  and  pleaded,  with  the  consecrated 
Broken  Bread,  and  outpoured  Blood,  the  effectual 


122  A  JOURNEY  GODWAED 

Sacrifice  of  Calvary.  Here  we  ask  God  to  behold 
our  Defender,  and  to  look  upon  the  face  of  His 
Anointed.  Here  the  heavy-laden  and  the  rejoicing 
souls  bring  their  needs  and  petitions,  and.the}^  are 
united  to  the  great  offering.  God  answers  every 
Eucharistic  sacrifice  with  new  gifts  of  His  protect- 
ing love.  To  the  devout  communicant  this  world 
changes  its  aspect  as  a  thing  of  desire,  and  Heaven 
becomes  permanent  to  his  illuminated  vision. 

How  poverty-stricken  spiritually  are  those 
priests  and  those  people  who  look  upon  their  com- 
munions as  a  matter  of  mere  duty,  and  a  profes- 
sion of  their  Christian  state,  or  as  a  mere  repre- 
sentation of  an  absent  Lord.  But  once  let  the 
Catholic  doctrine  of  the  Real  Presence  be  realized, 
the  world  becomes  changed,  the  soul  lays  aside  its 
sorrows,  and  it  is  filled  with  joy  and  brightness, 
and  up  the  Golden  Stairway  the  soul  mounts  to 
God. 

I  have  always  been  in  favor  of  having  a  celebra- 
tion of  the  Eucharist  especially  for  children.  Why 
nof?  Why  not,  on  Saturdays,  when  the  children 
have  their  holiday,  let  them  meet  for  a  nine  o'clock 
Mass  ?  Did  not  our  Lord  say :  ' '  Suffer  little  chil- 
dren to  come  unto  Me,  and  forbid  them  not?"  Was 
that  merely  an  invitation  to  those  then  present,  or 
for  all  time*?  If  we  churchmen  appty  the  text  to 
Baptism,  why  not  to  the  Eucharist,  where  Christ  is 
specially  present?  There  their  little  receptive 
minds  can  perhaps  better  realize  Christ's  presence 
than  do  adults,  disturbed  by  their  unsubdued 
reason.  If  He  took  little  children  up  in  His  arms, 
and  though  they  had  little  knowledge  of  His  Per- 


PASTORAL  WORK  123 

son,  blessed  them,  can  He  not  give  them  a  blessing 
now?  Persons  who  object  to  any  being  present, 
save  receivers,  may  consistently  object  to  the  pres- 
ence of  little  children.  As  the  Eastern  Church  al- 
lows of  the  Communion  being  given  at  a  very  early 
age,  it  may  not  be  unwise  for  some  parents  to  al- 
low their  little  ones  to  receive.  But,  be  this  as  it 
may,  and  opinions  will  rightly  differ,  children  and 
angels  have  a  right  to  be  present  though  they  do 
not  partake  of  the  sacramental  gift. 

The  training  of  the  spiritual  nature  is  being 
neglected,  and  so  the  world  is  falling  away  from 
Christ.  Begin  by  teaching  children,  as  we  have 
said,  about  the  angels,  and  our  Lord's  veiled  pres- 
ence in  the  Eucharist,  and  they  are  fortified  in 
their  belief  in  God  and  the  supernatural.  Devout 
followers  come  to  the  Eucharist  to  make  some  rep- 
aration to  Christ  for  the  insults  offered  to  Him  in 
His  Passion,  and  the  neglect  and  the  indifference 
so  common  to-day.  They  come  as  soldiers  come  to 
a  dress  parade,  to  do  honor  to  Christ  as  soldiers 
and  to  salute  the  nation's  flag.  They  come  to  pre- 
pare themselves  by  worship  for  the  adoration  paid 
to  our  Lord  in  Glory.  Here,  stooping  to  our  weak- 
ness. He  veils  His  splendour,  at  which,  could  we  be- 
hold it,  we  would  fall,  like  St.  John,  at  His  feet, 
as  dead. 

Our  God  is  a  hidden  God.  He  hides  Himself 
in  nature,  in  His  providences,  in  the  Incarnation. 
He  veils  Himself  in  the  Eucharist.  Abiding  in 
His  Church,  as  the  sun  does  in  the  solar  system, 
He  can  make  Himself  manifest  in  any  and  every 
part  of  it  at  His  will.    When  He  ascended,  the 


124  A  JOURNEY  GODWARD 

cloud,  wliicli  may  have  been  a  group  of  angels,  re- 
ceived Him  out  of  the  Apostles'  sight;  so  now  He 
abides  with  us,  veiled  under  the  consecrated  Ele- 
ments. Here,  in  one  way.  He  fulfQs  His  promise, 
"Lo  I  am  with  you  always,  even  unto  the  end  of 
the  world. ' ' 

The  time  will  be  when  at  His  second  Coming 
His  unveiling  will  take  place,  and  then,  as  the  light- 
ning shineth  forth  from  the  east  to  the  west,  by  one 
continuous  action,  illuminating  the  whole  heavens, 
Jesus  Christ  will  appear.  Worship  of  Him,  then, 
at  the  Eucharist,  is  a  most  effective  preparation  for 
that  blessed  development  and  consummation,  when 
creation  will  pass  into  its  higher  stage  of  existence, 
all  evil  and  sin  be  done  away,  and  glorified  souls 
remain  with  Christ  for  ever. 

In  my  parochial  work  I  found  help  in,  occa- 
sionally, with  a  number  of  years'  interval,  having 
a  parochial  mission.  Parochial  missions  have  now 
become  common.  When  Frs.  Benson  and  Lowder 
first  introduced  them  into  England,  we  of  the  Cow- 
ley Fathers  were  sometimes  called  Methodists. 
Our  spiritual  opponents  were  found  chiefly 
amongst  the  old  fashioned  high  churchmen,  who 
disliked  all  enthusiasm,  excitement,  and  the  need 
of  conversion.  One  wrote  me  complainingly  and 
saying  there  was  no  authority  for  it  in  the  Prayer 
Book.  I  cited  the  Conversion  of  St.  Paid,  and  the 
prayer  in  the  office  for  the  Visitation  of  prisoners, 
where  Christ  is  appealed  to  as  "accepting  the  con- 
version of  sinners  on  the  Cross,"  and  a  prayer  is 
made  for  the  person,  that  he  "being  converted  and 
reconciled  to  Thee,  may  depart  in  peace. ' '    Evan- 


PASTORAL  WORK  125 

gelicals  agreed  with  us  as  to  the  necessity  of  con- 
version, but  did  not  accept  our  teaching  on  confes- 
sion. 

After  a  number  of  missions  had  been  given  in 
England  it  was  thought  wise  to  hold  a  conference 
of  mission  preachers  and  others.  So  about  twenty 
came  together  at  the  invitation  of  the  Father  Su- 
perior of  Cowley,  assembling  at  Oxford.  I  remem- 
ber that  Dr.  Maclagan,  afterwards  the  Archbishop 
of  York;  Dr.  Wilkinson,  who  became  the  Bishop 
of  St.  Andrews  and  Primate  of  Scotland;  Dr. 
Bright,  Professor  of  Ecclesiastical  History;  and, 
I  think,  Lowder,  and  many  others  were  present. 

The  whole  day  was  taken  up  in  the  conference. 
Questions  relating  to  missions  having  been  care- 
fully analyzed  and  put  forth  on  paper,  were 
discussed  one  by  one.  Each  person  was  requested 
to  give  his  opinion.  Dr.  Maclagan  was  the  scribe 
who  noted  what  was  important,  and  the  general 
principles  arrived  at.  In  reply  to  the  question, 
"In  what  churches  should  missions  be  given?"  it 
was  held  that  those  should  be  avoided  where  the 
chief  object  sought  by  the  rector  was  merely  to  re- 
vive decaying  work.  The  mission  was  not  to  re- 
suscitate or  galvanize  dead  parishes  into  life,  but 
to  build  up  souls  in  Christ.  It  should  be  given  in 
a  parish  where  the  rector  himself,  being  a  spiritual 
man,  would  carry  on  the  work  of  spiritual  guid- 
ance. The  mission  was  to  be  a  preparation  for 
future  work.  A  careful  preparation  also  was 
necessary.  The  people  should  be  made  to  under- 
stand it  was  their  mission,  and  success  depended 
upon  their  efforts.     If  they  were  not  willing  to 


126  A  JOURNEY  GODWARD 

throw  themselves  into  it  with  their  efforts,  it  had 
better  not  be  held.  They  were  to  agree  to  lay  aside 
all  other  duties,  and  agree  to  a  daily  attendance 
at  the  services.  They  were  to  say  a  daily  prayer 
for  the  mission,  and  make  their  Communion  for 
its  success. 

I  cannot  here  dwell  upon  the  various  means  to 
be  adopted  to  secure  a  congregation  and  especially 
to  bring  in  outsiders.  In  factories  permission  may 
be  obtained  to  address  the  employees  at  their  noon 
hour.  A  hjonn  may  be  sung,  along  with  a  short 
address.  I  remember  being  with  Fr.  O  'Neil  when, 
standing  on  a  chair  in  an  East  End  London  square, 
he  began  by  shouting  out,  "Good  people,  an  auc- 
tion! A  soul  for  sale!"  Then  he  described  the 
different  offers  Satan  and  Chri-st  would  make 
for  it. 

Beside  the  special  mission  sermon  in  the  even- 
ing, there  would,  of  course,  be  the  daily  Eucharist 
and  meditation  for  the  devout,  and  perhaps  a  se- 
ries of  services  for  children.  The  mission  sermon 
should  not  be  too  long.  I  have  known  congrega- 
tions dissipated  by  its  length.  Some  of  the  most 
effective  of  Mr.  Moody's  addresses  were  only 
twenty-five  minutes  long.  A  peculiarity  of  the 
mission  sermon  was  that  it  was  followed  by  an 
''after  meeting."  The  method  of  conducting  it 
varied  with  the  general  method  and  abilities  of  the 
mission  preacher.  Sometimes  it  took  the  form  of 
an  old-fashioned  prayer  meeting.  Sometimes  the 
men  and  women  were  divided  into  classes,  and  sep- 
arately addressed.  Sometimes  there  was  an  inter- 
cession service  in  church,  accompanied  by  acts  of 


PASTORAL  WORK  127 

faith  and  penitence,  which  all  made  together. 
Sometimes  the  mission  priest  would  go  amongst 
the  people  and  speak  to  individuals  and  pray  with 
them. 

And  here  I  notice  a  method  adopted  by  Fr, 
O'Neil.  In  a  place  where  people  could  only  come 
out  quite  late,  or  were  able  to  stay  on  late  in  the 
evening,  he  held  what  he  called  a  Crusade.  He  in- 
vited his  hearers  to  join  with  him  in  a  twelve  days' 
effort  against  sin.  They  simply  pledged  themselves 
to  come  to  the  meeting  every  evening,  and  he  de- 
sired them  to  say  one  short  prayer  for  themselves 
and  others.  Presently,  in  his  evening  instructions, 
he  got  on  to  the  subject  of  sin  and  its  varieties, 
and  our  temptations.  The  Crusade  was  for  men, 
and  men  only.  After  he  had  made  an  address,  and 
a  warm  exhortation,  he  would  announce  that  now 
Fr.  Grafton  would  make  a  few  remarks,  while  he 
retired  into  the  vestry.  As  he  went  thither,  he 
touched  the  man  nearest  the  door,  and  beckoned 
him  in.  In  this  way  he  began  his  individual  work. 
He  would  ask  some  kindly  questions  about  the  state 
of  the  person's  soul,  etc.,  etc.  He  would  probably 
make  an  appointment  with  this  person  to  come  and 
see  him  at  some  other  time.  I  have  known,  such 
was  the  necessity  of  the  case,  of  his  making  an 
appointment  as  early  as  3  o'clock  in  the  morning. 
On  the  man's  leaving,  he  would  tell  him  to  send 
the  person  sitting  next  to  him  into  the  room,  as  he 
wanted  to  see  him. 

During  the  service  cards  would  be  given  out, 
having  on  them  such  statements  as :  "I  want  to  be 
baptized,"  or  "confirmed,"  or  "to  see  the  mission 


128  A  JOURNEY  GODWAED 

priest."  These  might  be  dropped  in  a  box  at  the 
door.  There  would  be  also  another  box  in  which 
questions  relating  to  religious  matters  or  Church 
doctrine  might  be  placed,  and  which  the  mission 
priest  or  some  other,  might  answer  before  the 
sermon. 

Again,  persons  would  be  invited  to  make  special 
resolutions  in  conference  with  the  mission  priest. 
At  the  end  of  the  mission,  those  who  had  been 
benefited  by  it  were  requested  to  show  their  thanks- 
giving to  God  by  a  public  renewal  of  their  bap- 
tismal or  confirmation  vows.  The  mission  would 
end  with  a  thanksgiving  service,  and  perhaps  also 
in  some  cases,  with  a  procession,  each  bearing  a 
lighted  candle.  The  conference  at  Oxford  led  to 
the  publishing  of  a  little  book  on  missions ;  and  not 
long  after  the  first  great  London  mission  was 
given.  Rightly  used,  and  not  too  frequently,  mis- 
sions may  be  a  source  of  much  spiritual  power  and 
blessing  to  a  parish. 

Along  with  missions,  retreats  began  to  be  given 
in  the  English  Church.  A  modified  or  shortened 
form  of  retreat  is  to  be  found  in  the  parish  Quiet 
day.  These  have  quite  a  distinct  ethos  from  those 
of  a  mission.  In  the  mission,  the  Church  is  mak- 
ing an  aggressive  effort  to  win  souls  to  Christ.  It 
is  a  St.  John  the  Baptist  work,  and  a  call  to  re- 
pentance. In  the  retreat,  God  calls  us  to  receive  a 
Gift.  He  says  perhaps  to  the  weary,  "Come  ye 
apart  into  a  desert  place  and  rest  awhile. ' '  To  the 
soul  reaching  out  for  a  higher  life,  and  asking 
' '  Where  dwellest  Thou  ? ' '  He  says ' '  Come  and  see. ' ' 
The  spirit  of  a  retreat  is  that  of  solitude,  con- 


PASTORAL  WORK  129 

templation,  communion  with  God.  At  a  mission 
we  are  called  to  repent,  to  break  with  the  world, 
to  be  indeed  converted.  In  the  retreat,  Christ 
gathers  us  by  His  own  visitation  into  a  fuller  in- 
corporation with  His  own  life. 

Retreats  are  a  law  of  God's  dealing  with  us.  The 
great  gifts  of  God  to  men  have  mostly  been  given 
to  retreatants.  Christ  entered  into  His  work  after 
a  retreat  of  forty  days  in  the  Wilderness.  St. 
John  the  Baptist  was  prepared  for  his  by  his  long 
novitiate  in  the  desert.  The  Apostles  kept  theirs 
with  a  ten  days'  prayer  previous  to  the  gift  of 
Pentecost.  It  is  to  St.  John  at  Patmos  that  the 
great  vision  of  the  Church  is  given. 

The  power  of  the  retreat  lies  largely  in  its 
solitude.  The  soul  goes  apart  to  the  dear  and  only 
God.  It  rigidh^  shuts  out  the  world,  one's  duties, 
and  one 's  cares.  It  is  in  solitude  that  Christ  speaks 
to  the  soul,  one  cannot  tell  when  or  how.  It  may 
be  by  some  text,  or  word  of  a  conductor,  or  interior 
inspiration.  As  it  is  the  still  lake  that  reflects  the 
heavens,  so  it  is  the  still  soul  that  is  receptive  of 
God's  inspiration.  Therefore  those  retreats  given 
to  clergy  in  which  the  idea  of  a  conference  is 
mingled,  fail  of  their  intended  effect.  All  conver- 
sation amongst  the  clergy  should  cease  during  the 
retreat.  Discussion  of  any  matter,  especially  theo- 
logical matter,  disturbs  the  soul.  The  soul  should 
hold  itself  in  loving  stillness  and  expectancy,  wait- 
ing upon  the  Lord's  action. 

It  is  the  same  with  a  Quiet  day.  A  priest  can 
do  much  for  his  people  by  giving  them  such  a  day, 
perhaps  several  times  a  year.    They  can  come,  say 


130  A  JOURNEY  GODWARD 

at  nine,  and  beginning  with  a  devotional  Eucliarist, 
remain  till  some  four  or  five  o'clock  in  the  after- 
noon. This  will  enable  the  conductor  to  give  them 
two  meditations,  an  instruction,  and  perhai3S  a 
short  praise  meeting.  The  retreatants' should  be 
provided  with  religious  books.  Luncheon  should 
be  provided  by  Church  workers.  Silence  should  be 
kept. 

Two  or  three  Quiet  days  may  be  held  advan- 
tageously in  a  parish;  one  in  Lent,  and  one  in 
Advent.  The  object  of  the  exercise  is  to  develop  a 
more  warm,  loving,  and  personal  union  with  our 
Lord.  What  a  beautiful  motto  that  is, ' '  Jesus  only, 
Jesus  always,  all  for  Jesus." 


CHAPTER  VI. 

AS  A  CONFESSOR  AND  SPIRITUAL  GUIDE. 

"Feed  My  lambs:   Shepherd  My  sheep." 

There  is  or  was,  little  done  in  our  theological 
seminaries  to  prepare  priests  to  perform  their 
office  as  having  the  cure  of  souls.  "I  w^as,"  said 
one  whom  I  well  knew,  "pitchforked  into  the  min- 
istry"; and  one  had  to  learn  for  oneself.  The 
English  clergy  are  a  body  well-trained  intellectu- 
ally, of  high  moral  standing,  and  with  the  instinct 
and  honour  of  gentlemen.  It  is,  as  a  class,  one  of 
the  best  furnished  and  spiritually-minded  of  any 
national  clergy,  but  until  lately,  not  trained  in 
the  science  of  morals,  or  spiritual  direction.  Con- 
sequently, as  a  high  Roman  ecclesiastic  said,  he 
had  no  doubt  the  Anglican  clergy  as  confessors 
would  decide  questions  rightly,  but  they  might  give 
reasons  so  untechnical  as  to  make  the  Roman  Curia 
howl! 

A  priest,  if  he  is  to  hear  confessions,  should  go 
to  confession  himself.  How  can  he,  if  a  keeper  of 
vineyards,  keep  them,  if  he  keeps  not  his  own? 
How  can  he  discern  the  faults  of  others  if  he  does 
not  learn  much  of  himself?    I  remember  being  in 


132  A  JOURNEY  GOD  WARD 

retreat  under  Mr.  Carter,  and  of  going  to  him  as 
the  conductor,  for  my  regular  confession.  I  had 
some  few  faults  to  state.  Mr.  Carter  did  not,  in 
his  counsels,  say  much.  Good  and  wise  directors 
seldom  do.  But  what  he  did  say  was  like  this :  ''Do 
not  these  faults  all  come  from  one  root  sin  ? ' '  which 
he  mentioned.  On  going  away,  I  foolishly  said  to 
myself :  "How  can  one  who  has  only  heard  one  con- 
fession of  mine,  understand  me  ?  "  It  was  not  long, 
however,  before,  as  by  a  light  from  heaven,  I  saw 
he  had  pierced  to  the  very  hidden  root  of  my  char- 
acter and  failings. 

The  priest's  calling  is  to  perfection.  This  must 
be  his  aim.  He  has  no  right  to  live  like  ordinary 
Christians.  To  win  souls  to  Christ,  he  must  preach 
the  Cross  from  the  Cross.  He  must  not  be  governed 
by  a  love  of  money,  or  lead  a  life  of  ambition.  He 
must  be  willing  to  work  where  God  in  His  Provi- 
dence places  him,  however  lowly  it  may  be.  It  is 
not  the  great  city  that  makes  the  great  man,  but  the 
true  man  is  great  in  the  little  town.  The  priest 
must  teach  humility  and  self-sacrifice  by  his  o^^^a 
example.  Before  confession  was  so  conmion  a 
practice,  he  might  not  have  felt  it  his  duty  to  resort 
to  it.  But  in  a  sincere  evangelical  spirit,  he  will 
not  wish  to  neglect  any  means  Christ  has  left  in 
His  Church  for  our  advancing  sanctification.  In 
my  Fond  du  Lac  tract,  No.  4,  on  Absolution  in 
God's  Word,  I  have  met  all  the  popular  objections 
made  to  it,  after  studying  the  conference  between 
the  high  and  low  churchmen,  held  at  Fulham 
Palace  in  1902. 

The  director  of  souls  guards  himself  from  that 


AS  A  CONFESSOR  AND  SPIRITUAL  GUIDE  133 

spiritual  pride  that  esteems  himself  better  and 
wiser  always  than  the  soul  he  directs.  The  shep- 
herd must  often  see  that  a  number  of  his  sheep  are 
ranging  up  the  mountain  of  sanctity  far  higher 
than  himself  and  nearer  the  Lord.  He  will  avoid  an 
arbitrary  exercise  of  authority,  of  going  beyond 
what  the  Prayer  Book  warrants.  He  must  exercise 
a  Godly  common  sense.  For  St.  Theresa  said :  "In 
choosing  a  confessor,  between  piety  and  common 
sense,  choose  the  latter."  He  will  be  careful  to 
train  souls,  not  so  much  to  depend  on  his  judgment, 
but  train  them  to  strengthen  their  own  consciences 
and  rule  themselves.  His  duty  is  like  that  of  a 
wise  mother,  who  goes  behind  the  little  one  she  is 
teaching  to  w^alk,  and  with  outstretched  arms 
guards  it  against  the  fall ;  the  priest,  in  like  man- 
ner, should  go  behind  his  penitent,  striving  to  fix 
his  gaze  on  the  Christ  that  goes  before.  For  God 
is  the  soul 's  best  guide,  and  even  if  a  soul,  in  learn- 
ing, sometimes  falls,  he  can  turn  the  very  fall  to 
good,  by  teaching  the  soul  humility  and  a  more 
constant  dependence  on  His  help. 

A  priest  should  not  be  content,  either  for  him- 
self or  his  people,  to  remain  in  a  merely  moral 
state,  and  mechanicaUy  to  observe  the  Church's 
ordinances.  He  must  be,  and  strive  that  his  peo- 
ple shall  also  be,  converted.  Conversion  is  a  turn- 
ing away  from  self,  sin,  and  the  world,  and  a  turn- 
ing to  God.  It  is  a  supernatural  work.  It  is  super- 
natural in  its  efficacious  cause,  which  is  the  Holy 
Ghost,  and  supernatural  in  its  effect  of  our  becom- 
ing new  creatures.  It  may  come  in  some  marked 
way,  and  with  groaning  and  fear,  as  the  soul  comes 


134  A  JOURNEY  GODWARD 

to  see  its  lost  condition.  Or  it  may  be  the  Holy 
Spirit  comes  as  gently  as  rain  into  the  fleece  of 
wool.  It  may  be  more  or  less  sudden,  like  the  con- 
version of  a  Paul,  or  progressive  and  continuous, 
as  the  development  of  a  Timothy. 

What  hinders  the  spiritual  advance  of  so  many  ^ 
"Why  is  it, "  said  a  holy  man,  ''that  so  man}^  Chris- 
tians seem  to  be  walking  up  and  down  on  a  level 
terrace,  and  ever  remaining  where  they  are  in  the 
spiritual  life,  without  advancement  ? ' '  After  much 
consideration,  he  concluded  because  they  were  lack- 
ing in  an  abiding  sorrow  for  sin.  I  learned  this 
truth  in  my  early  days  from  Fr.  Faber,  to  my  soul's 
great  profit.  I  have  never  forgotten  to  pray  that 
God  would  give  me  an  abiding  sorrow  for  sin,  a  fear 
of  its  little  beginnings,  a  hatred  of  all  that  is  con- 
nected with  it,  and  a  humble  trust  in  Christ's  ac- 
ceptance and  the  cleansing  of  His  precious  Blood. 
But  how  natural  it  is,  having  experienced  Christ's 
loving  pardon  and  our  acceptance,  and  possession 
of  His  peace,  to  think  no  more  of  the  past!  It 
should  be  remembered  as  a  ground  of  our  faith,  as 
we  realize  the  mercy  of  its  great  deliverance.  He 
has  plucked  us  as  brands  from  the  burning.  He  has 
opened  His  arms  and  gathered  us  into  their  safety, 
as  our  true  City  of  Refuge.  However  great  our 
sins  may  be,  He  knows  them  all,  and  He  who  knows 
us,  forgives  and  loves  us,  and  we  can  trust  that 
love.  By  all  His  mercy  towards  us,  lifting  the  poor 
out  of  the  dust,  and  the  beggar  out  of  the  mire,  we 
grow  and  increase  in  our  love  to  Him.  An  abiding 
sorrow  does  not  depress,  but  lifts  up  the  soul  into 
yet  greater  peace.    It  is  not  inconsistent  with  an 


AS  A  CONFESSOR  AND  SPIRITUAL  GUIDE  135 

increasing  joy.  "The  more,"  I  have  been  led  to 
say,  many  a  time,  "the  more,  O  Lord,  I  know 
Thee,  the  more  I  grieve  that  I  have  ever  offended 
Thee;  yet  the  more  I  sorrow,  yet  the  more  I  love." 

The  spirit  of  holy  fear  is  another  blessed  gift  of 
God  that  goes  with  the  purificative  state.  It  is  a 
reflection  of  the  wrath  of  God,  for  as  God  loves,  so 
He  hates.  He  hates  all  that  is  wrong  and  evil. 
And  as  that  wrath  blows  through  us,  like  some 
mighty  wind,  it  drives  away  the  temptations  of  the 
enemy.  Hatred  of  sin  develops  moral  character. 
Earl  Beauchamp  said  he  divided  men  into  two 
classes:  "those  who  believed  in  a  day  of  judgment, 
and  those  who  did  not."  It  is  this  virtue,  that, 
rightly  cultivated,  makes  the  difference  between 
being  in  the  world  and  not  of  it.  It  is  like  the 
difference  between  a  ship  being  in  the  water,  and 
the  water  being  in  the  ship.  Bound  to  struggle 
against  the  world,  it  is  sometimes  asked,  "What  is 
this  wicked  world  I  am  told  to  shun  % ' '  The  world, 
as  an  evil  force,  is  whatever  one  finds  to  come  be- 
tween his  own  soul  and  God. 

In  dealing  with  souls,  the  priest  must  try  to 
establish  in  them  fixed  principles  of  conduct,  and 
a  firm  purpose  to  seek  after  holiness.  The  pilgrim 
in  an  old  allegory  was  to  say  often,  "I  am  nought, 
I  have  nought,  I  desire  nought,  but  to  see  Christ, 
and  to  come  to  Jerusalem."  "To  go  forth  to  the 
strife  without  fixed  principles,  is,"  said  Liddon, 
"like  embarking  on  a  voyage  freighted  only  with 
sugar  plums."  And  principles  are  strengthened 
into  habits  by  every  act  of  the  will,  saying  "No" 
to  what  is  wrong,  and  "Yes"  to  what  is  right.    In 


13i6  A  JOURNEY  GODWARD 

one  of  the  greatest  practical  sermons  of  the  last 
century,  on  the  Pharisees,  by  Mozley,  he  gives  the 
true  tests  of  character:  particular  virtues,  he 
shows,  whether  they  are  natural  virtues  or  virtues 
of  imitation,  do  not  make  the  being  good.  A  new 
form  of  evil  was  developed,  when  it  was  seen  that 
good  actions  might  be  the  outcome  of  bad  motives. 
It  is  the  heart  that  must  be  reformed,  and  our  life 
"Christ-led,  and  Spirit-controlled." 

I  was  taught,  and  taught  others  seeking  perfec- 
tion, to  make  a  short  daily  examen,  but  without 
scrupulosity.  I  am  speaking  about  those  who  do 
not  fall  into  grave  or  mortal  sins,  but  are  only 
affected  b}^  their  natural  temperament  or  desire. 
Now  nothing  is  sinful  in  which  the  will  does  not 
consent.  Persons  must  not  be  disturbed  because 
bad  thoughts  are  injected  somehow  on  the  surface 
of  their  minds.  Unless  we  knowingly  take  delight 
in  them,  no  sin  has  been  committed.  ' '  Those  dogs, ' ' 
said  St.  Francois  de  Sales,  ''continue  barking 
because  they  are  not  let  into  the  house. "  "  Where 
wast  Thou,"  said  St.  Catherine  of  Siena,  "when  I 
was  so  tempted?"  and  the  Lord's  interior  answer 
was,  "I  was  ever  at  thy  side." 

We  may  not  be  able  never  to  commit  a  venial 
sin,  but  we  may  gain  a  desire  not  to  do  so.  Some 
venial  sins  will  always  be  committed,  just  as  some 
dust  will  always  be  settling  on  our  carpets.  It  is  not 
wise  in  the  latter  case  to  seek  the  removal  of  the 
dust  by  picking  it  up  with  a  pin,  but  to  give  the  car- 
pet a  good  sweeping.  So  our  inner  peace  is  main- 
tained, and  our  venial  sins  are  removed,  by  acts  of 
loving  contrition,  as  well  as  by  confession. 


AS  A  CONFESSOR  AND  SPIRITUAL  GUIDE  137 

But  along  with  the  examen  of  the  day  past,  a 
useful  practice  is  that  of  forecasting  in  the  morn- 
ing, the  coming  day.  You  know  perhaps  of  some 
trial  or  some  person  you  will  have  to  meet,  or  some 
hard  duty  you  will  be  called  upon  to  perform,  or 
some  temptation  which  is  liable  to  beset  you.  Fore- 
cast them,  and  go  out  to  the  day's  work,  asking 
God's  protection.  Take  some  text  of  Holy  Scrip- 
ture or  command  of  the  Master  that  will  meet  your 
case.  Remember  how,  by  Holy  Scripture,  our  Lord 
defeated  Satan,  and  defend  yourself  out  of  the 
same  armoury.  Are  you  likely  to  be  disturbed  by 
assaults  or  trials?  Think  of  the  soul  of  Christ, 
calm  as  a  summer's  lake,  when  in  the  midst  of  the 
raging  and  excitable  mob.  If  some  misfortune  is 
hanging  over  you,  take  refuge  in  His  most  sure 
promises  of  succour  and  support.  ''When  thou 
passest  through  the  waters,  I  will  be  with  thee,  and 
through  the  floods,  they  shall  not  overwhelm  thee. ' ' 
' '  Though  the  figtree  shall  not  blossom,  neither  shall 
fruit  be  on  the  vines,  the  labour  of  the  olive  shall 
fail,  and  the  fields  shall  yield  no  meat;  the  flocks 
shall  be  cut  off  from  the  fold ;  and  there  shall  be  no 
herd  in  the  stall:  yet  I  will  rejoice  in  the  Lord:  I 
will  joy  in  the  God  of  my  salvation." 

Or,  if  the  death  of  someone  is  imminent,  let  Him 
whose  tears  flowed  at  the  grave  of  Lazarus  soothe 
your  own  grief.  He  takes  souls  away,  let  us  believe, 
at  the  time  it  is  best  for  any  one  to  be  called.  If 
likely  to  be  tried  by  some  temptation,  let  His  word 
be  your  strength:  *'I  wdll  make  a  way  of  escape 
that  ye  may  be  able  to  bear  it,"  If  infirmities  of 
age  are  drawing  on  us,  or  the  great  shadow  is 


138  A  JOURNEY  GODWAED 

approaching,  He  has  promised  that  "as  the  days 
so  shall  thy  strength  be."  If  some  bright,  earthly 
joy  is  to  be  ours,  let  us  not  forget  Him  in  it,  who 
teaches  us  ever  to  rejoice  in  Him,  and  is  *'our  song 
and  our  salvation." 

I  found  it  to  be  a  help  to  some  of  my  penitents 
to  teach  them  how  to  fight  over  their  lost  battles.  I 
think  I  got  this  from  Dr.  Pusey.  It  is  an  especially 
useful  practice  in  conquering  the  sins  of  the  tongue, 
and  in  the  government  of  the  interior.  Persons  of 
an  active  temperament  are  constantly  giving  way 
to  quick  or  angry  retorts.  Or,  if  they  conquer  this, 
they  retain  sore  feelings,  and  critical  thoughts  of 
others.  Or  they  give  way  to  gossip,  and  gossip  is 
one  of  the  greatest  enemies  to  charity  and  the  ruin 
of  good  works.  Persons  think  that  by  gossip  we 
mean  reporting  stories  to  the  discredit  of  others. 
It  is  not  only  this,  but  it  is  the  reporting  of  foolish, 
idle,  unnecessary  incidents  involving  criticisms  of 
character.  The  government  of  the  tongue  is  one  of 
the  hardest  lessons  to  learn.  The  tongue  is  the 
murderer  of  reputations.  It  destroys  good  works, 
by  premature  criticisms.  "We  ought  to  have," 
said  Liddon,  "a  heart  filled  with  the  love  of  God, 
the  mind  of  a  judge  towards  ourselves,  and  that  of 
a  mother  towards  other  people. ' '  The  tongue  needs 
sharp  schooling  and  rigid  discipline. 

Now,  one  way  to  acquire  this  is  to  fight  over  our 
lost  battles.  When  you  have  failed,  sit  down  and 
consider  the  failure.  What  was  the  cause  of  it? 
What  aroused  you?  Bringing  back  the  circum- 
stances may,  if  you  thmk  yourself  to  have  been  in 
the    right,    arouse    your    quick    feelings    again. 


AS  A  CONFESSOR  AND  SPIRITUAL  GUIDE  139 

Cassian,  the  great  ascetic,  said  he  found  he  could 
be  put  out  if  his  flint  did  not  strike  in  his  cell. 
I  have  known  persons  greatly  agitated  because  a 
drawer  would  not  open,  or  dinner  had  been  late,  or 
some  little  household  accident  had  taken  place. 
Think  over  what  it  was  that  disturbed  your 
interior.  Then  think  what  a  saint  would  have  done 
under  like  circumstances.  What,  in  respect  to  a 
person  who  has  troubled  you,  would  have  been  the 
sweetest  and  most  gentle  reply  1  Think  what  should 
have  been  your  interior  under  the  trying  circum- 
stances. Then  kneel  down  and  pray  that  when  it 
happens  again  you  will  act  or  speak  according  to 
your  resolution.  You  probably  will  break  it.  And 
one  reason  is  because  you  are  taken  by  surprise. 
But  if  you  continue  the  practice,  a  habit  will  be 
formed,  a  mould  will  be  provided  for  your  words 
or  actions,  into  which  your  words  will  easily  run. 
''I  had,"  said  a  great  surgeon,  an  oculist,  "  to  per- 
form a  certain  operation  a  great  many  times,  and 
perhaps  hurt  a  good  many  eyes  before  I  learned 
how."  This  method,  which  is  applicable  only  to 
a  certain  class  of  faults,  has  been  found  of  benefit 
to  many. 

I  have  tried  to  inculcate  the  practice  of  humil- 
ity, as  lying  at  the  foundation  of  all  virtues.  It 
has  not  often  been  noticed  that  humility  is  a  great 
defence  against  sins  of  the  flesh.  Many  are  the 
ascetic  rules  given  for  subduing  our  unruly  appe- 
tites. Persons  struggling  against  them  often  pray 
earnestly  to  God  to  quell  these  desires.  They  some- 
times ask,  "Why  has  God  allowed  them?"  But 
He  puts  the  soul  in  the  body  just  as  He  put  Adam 


140  A  JOURNEY  GOD  WARD 

in  Paradise,  to  keep  it  and  subdue  it.  Nothing 
that  God  has  made  but  is  good;  and  sin,  as  St. 
Augustine  says,  is  unregulated  or  uncontrolled  de- 
sire. Now  God  does  not  pour  grace  into  us  like 
into  a  vessel.  But  why  does  He  delay  so  long 
since  I  have  so  earnestly  prayed?  Well!  The 
reason  is,  because  you  are  lacking  in  humility.  If 
He  gave  you  victorious  grace  S]3eedily  in  answer 
to  your  prayer,  you  would  ^Drobably  become  puffed 
up  with  pride  and  the  power  of  your  self-control. 
You  would  naturally  become  hard  and  severe  in 
your  judgments  toward  others.  God  cannot  give 
you  grace  to  overcome  any  sin  or  temptation  until 
you  become  properly  humbled  and  filled  with  a 
spirit  of  charity. 

Again,  humility  is  necessary  for  the  advance- 
ment in  holiness.  God,  it  has  been  said,  could  not 
practise  it  in  glory,  and  so  He  came  to  earth  to 
do  so.  God  loves  the  virtue  which  in  the  creature 
is  a  recognition,  not  only  of  his  sinfulness,  but  of 
his  nothingness.  Humility  is  one  great  lesson 
which  we  learn  from  the  Incarnation,  the  Babe  in 
Bethlehem,  the  obedience  of  the  workshop,  the  dis- 
grace of  Calvary.  God  has  revealed  it  to  us  as 
the  way  of  exaltation.  To  ascend,  we  must  first 
descend.  In  order  to  abide  securely  in  God  here- 
after, we  must  first  be  emptied  of  self-love  and 
pride. 

Here  let  me  quote  some  rules  of  the  saintly 
Pusey :  ' '  Keep  ever  present  with  thee  the  knowl- 
edge of  thine  own  infirmity.  Take  patiently  any 
humiliation  from  others.  It  is  a  precious  gift  of 
God.     Humiliation   is   the   way   to   humilit}^,    as 


AS  A  CONFESSOR  AND  SPIRITUAL  GUIDE  141 

patience  is  to  peace.  If  thou  endurest  not  to  be 
humbled,  thou  canst  not  be  humble.  Mistrust  thy- 
self in  everything.  Mistrust  self,  trust  God.  Be 
afraid  of  the  praise  of  others.  If  there  be  good  in 
thee,  own  it  at  least  to  be  God's,  and  give  Him  the 
praise.  If  blamed,  do  not  excuse  thyself,  unless 
respect  or  love  or  the  cause  of  truth  and  God 
require  it." 

The  deep  preaching  of  the  need  of  holiness  by 
Pusey  and  others  led  naturally  to  the  resort  to 
the  confessional.  In  the  English  Church  it  had 
always  been  practised,  but  rarely.  The  Church 
herself  bore  witness  to  it  in  her  Prayer  Book.  In 
the  Exhortation  of  the  Communion  office,  it  invited 
persons  to  come  to  the  priest  to  receive  the  benefit 
of  counsel  and  absolution,  "That  he  may  receive 
the  benefit  of  absolution  together  with  ghostly 
counsel  and  advice. ' '  In  the  Visitation  of  the  Sick, 
the  priest  was  to  urge  the  sick  man  to  a  confession 
of  his  sins,  and  to  the  penitent  he  was  to  pronounce 
the  absolution  in  the  indicative  form:  "Our  Lord 
Jesus  Christ,  who  has  left  power  in  His  Church  to 
absolve  all  sinners  that  truly  rejient  and  believe  in 
Him,  of  His  great  mercy  forgive  thee  thine 
offences;  and  by  His  power  committed  to  me,  I 
absolve  thee  from  all  thy  sins,  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost." 
In  the  American  Prayer  Book,  in  the  only  office 
had  with  an  individual  soul,  the  priest  is  solemnly 
to  warn  him  of  the  great  danger  he  is  in  and  urge 
him  to  confession.  The  form  of  absolution  is  the 
precatory  one,  given  in  the  Holy  Communion  office. 
The   difference    between   the    Anglican   and   the 


142  A  JOURNEY  GODWARD 

Roman  Churches  is  that  while  in  the  Eoman 
Church  confession  is  made  obligatory,  it  is  left  to 
the  conscience  of  the  individual  in  the  Anglican 
Church  when  to  use  it. 

A  question  has  arisen  where  confessions  are 
best  to  be  heard.  There  was  a  time  when  they 
were  often  heard  in  a  vestry  or  sacristy.  This, 
however,  is  open  to  grave  objections.  It  is  for  the 
protection  of  the  priest  and  penitent  that  the}^ 
should  be  held  elsewhere.  Some  priests  have  there- 
fore adopted  the  practice  of  hearing  them  in  the 
church,  letting  the  penitent  kneel  at  the  altar  rail. 
But  however  persons  may  object  through  preju- 
dice to  what  is  called  a  confessional,  that  is  the 
better  and  the  Prayer  Book  way.  For  whenever 
the  Prayer  Book  requires  anything  to  be  done,  it 
implies  the  means  by  which  it  is  to  be  done.  It 
does  not  name  explicitly  a  lectern,  but  as  it  re- 
quires the  Scriptures  to  be  read,  this  requirement 
involves  the  place,  and  the  stand  or  lectern  on 
which  the  Bible  is  to  be  placed.  The  Prayer  Book 
requires,  in  certain  places,  hymns  and  canticles  to 
be  sung.  It  does  not  say  there  shall  be  an  organ 
or  musical  instrument,  but  sanctions,  as  an  accom- 
paniment of  the  human  voice,  an  instrument.  It 
bids  the  people  come  to  the  priest  to  obtain  absolu- 
tion and  counsel  and  advice,  and  thereby  sanctions 
some  place  where  persons  may  meet,  for  con- 
fidential conference,  their  priest.  There  are 
various  ways  in  which  confessions  may  be 
arranged.  The  priest  may  be  in  one  room  or  com- 
partment, and  the  penitent  in  another,  with  a  slide 
between  the  two.    This  would  allow  of  penitents 


AS  A  CONFESSOR  AND  SPIRITUAL  GUIDE  143 

coming  who  are  unknown  to  the  priest,  and  the 
confession  being  made  in  such  privacy  that  the 
penitent  would  be  undisturbed.  We  must  hope 
that  the  unreasonable  prejudice  against  what  is 
called  a  "confessional"  will  pass  away. 

The  Scriptural  argument  for  confession  is  very 
clear.  God  alone  can  forgive  sins,  but  He  hath 
committed  all  judgment  now  unto  the  Son.  Christ, 
as  the  Son  of  Man,  has  received  delegated  authority 
to  forgive  and  to  judge.  ''And  hath  given  Him 
authority  to  execute  judgment  also,  because  He  is 
the  Son  of  Man. ' '  In  virtue  of  His  oifice  as  the  Son 
of  Man,  Christ  said,  ''But  that  ye  may  know  the 
Son  of  Man  hath  power  on  earth  to  forgive  sins, 
then  said  He  to  the  sick  of  the  palsy.  Arise,  take 
up  thy  bed,  and  go  into  thine  house. ' '  Speaking  to 
the  penitent  Magdalene,  He  said,  "Thy  sins  are 
forgiven." 

Our  Lord,  after  His  resurrection,  gave  to  His 
Apostles  power  to  act  in  His  name.  He  breathed 
on  them,  and  said  unto  them,  "Receive  ye  the  Holy 
Ghost:  Whose  soever  sins  ye  remit,  they  are  re- 
mitted unto  them,  and  whose  soever  sins  ye  retain, 
they  are  retained."  As  the  Apostles  were  sep- 
arately commissioned  to  preach,  to  bind,  to  adjudi- 
cate doctrine,  to  heal,  to  bless,  to  ordain,  to  baptize, 
to  offer  the  Eucharist,  so  here  the  power  to  absolve 
was  separately  given.  A  gift  of  the  Spirit  was 
bestowed  by  breathing,  to  show  that  the  ministra- 
tion was  to  be  by  word.  It  gave  the  Apostles  a 
grace,  but  the  gift  of  the  Spirit  differed  from  that 
of  Pentecost,  when  He  came  down  personally  to 
abide  in  His  Church.     Others  than  the  Apostles 


144  A  JOURNEY  GODWAED 

were  present,  to  sliow  that  the  gift  of  reconcilia- 
tion, while  individually  applied  by  the  minister, 
was  also  to  be  exercised  by  the  whole  body  of  the 
Church  in  restoring  the  lapsed.  We  tind  thus  St. 
Paul  exercising  this  power  of  f  orgivenessj  as  in  the 
case  of  the  sinning  Corinthian,  of  whom  he  said, 
having  forgiven  him,  "If  I  forgave  anything,  to 
whom  I  forgave  it,  forgave  I  it  in  the  Person  of 
Christ";  and  St.  James  declared  upon  the  confes- 
sion of  the  sick  man,  "If  he  hath  committed  sins, 
they  shall  be  forgiven  him."  The  power  was 
extended  through  all  time,  for  since  Christians  are 
always  liable  to  fall  into  sin,  there  is  just  as  much 
need  for  their  comfort  and  assurance  now  as  in  the 
days  of  the  Apostles.  So  we  are  taught  in  our 
Prayer  Book  that  He  hath  given  power  and  com- 
mandment unto  His  ministers  to  pronounce  absolu- 
tion. While  perfect  contrition  of  the  baptized 
brings  forgiveness,  absolution  by  the  priest  brings 
assurance  plainly  and  fortifies  the  soul  against 
further  fall. 

In  the  early  days  the  Church  required  in  many 
cases  public  confession,  but,  in  her  wisdom,  she  has 
altered  her  practice. 

The  power  of  absolution  is  inherent  in  every 
priest.  The  privilege  of  resorting  to  it  is  the  right 
of  every  layman.  The  spontaneous  desire  by  peni- 
tents for  an  assurance  of  pardon  argues  the 
Church's  possession  of  a  power  to  satisfy  it.  It 
was  not  to  rest  upon  the  doubtful  authority  of  feel- 
ing or  faith  in  an  election,  but  in  the  communicated 
word,  through  His  priests,  of  Christ's  own  pardon. 

In  the  preparatory  Hebrew  dispensation,  con- 


AS  A  CONFESSOR  AND  SPIRITUAL  GUIDE  145 

fession  was  made  at  times  in  the  priest's  presence, 
and  the  priest  could  offer  on  the  penitent's  behalf 
a  sin  offering.  But  all  the  strengthening  that  that 
blood  could  do,  was  to  reconcile  the  Jew  to  his  cov- 
enanted state.  It  could  not  take  away  the  guilt 
and  penalty  of  sin.  Nathan  the  prophet  might 
have  a  special  message  to  give  to  David,  assuring 
him  of  forgiveness,  but  under  Judaism  the  guilt 
and  stain  of  sin  could  not  be  removed. 

But  now,  unto  His  priests,  Jesus  has  entrusted 
the  ministration  of  His  Precious  Blood  wherewith 
all  penitents  may  be  sprinkled  and  all  sins  be 
blotted  out.  No  sinner  is  so  vile  but  the  Sacred 
Heart  is  open  to  him ;  no  sins  are  so  loathsome  that 
the  Precious  Blood  cannot  cleanse.  No  matter  how 
obdurate  and  rebellious,  how  old  in  sin,  how  in- 
veterate in  relapses,  the  abounding  mercy  per- 
sistently offers  pardon.  Jesus  declared  He  came 
to  fulfil  Isaiah's  prophecy,  "to  heal  the  broken 
hearted,  to  preach  deliverance  to  captives,  to 
preach  the  acceptable  year  of  the  Lord. ' '  The  year 
of  Jubilee,  so  inaugurated,  has  not  passed  away. 
The  tones  of  the  silver  trumpets  are  ceaselessly 
proclaiming  deliverance  to  sin's  captives.  It  was 
not  to  be  their  privilege  only  who  knelt  at  His  feet 
to  hear  His  life-giving  word,  "Son,  Daughter,  thy 
sins  be  forgiven  thee,"  but  everywhere,  until  the 
end  of  time,  penitents  should  have  given  them  by 
Christ,  speaking  through  His  priests,  the  same 
blessed  assurance  of  His  pardon. 

In  this  holy  mystery,  Christ  comes  seeking  us. 
As  if  we  were  His  only  care.  He  makes  search  for 
us  as  the  Good  Shepherd.    He  comes  to  find  us  in 


146  A  JOURNEY  GODWARD 

our  wandering,  to  rescue  us  from  the  thickets 
wherein  we  have  been  caught,  to  take  us  up  tremb- 
ling and  with  bleeding  feet ;  and  in  His  own  arms 
to  bear  us  safely  back  to  the  Fold.  He  comes  as  the 
good  Samaritan,  to  save  us,  robbed  and  wounded 
and  ready  to  perish.  But  ere  He  bears  us  to  the 
shelter  and  care  of  the  Inn,  He  first  probes  and 
cleanses  our  wounds,  and  pours  in  the  oil  and  wine ; 
and  setting  us  on  His  own  beast,  reconciles  us  to 
Himself.  We  are  wanderers  from  Jerusalem,  and 
Christ  must  come  and  walk  beside  us  and  light 
again  the  torch  of  Faith  in  our  hearts,  ere  He  can 
enter  in  and  abide  with  us,  and  we  discern  Him  in 
the  breaking  of  bread.  In  the  Holy  Eucharist,  He 
invites  us  to  be  His  guests  at  the  Marriage  Feast. 
Baptism,  and  Absolution  for  our  post-baptismal 
sins,  provide  the  wedding  garment.  Weekly  Com- 
munions are  fraught  with  danger,  if  souls  venture 
into  the  King's  presence  unprepared.  In  the  Eu- 
charist, Jesus  summons  us  to  the  Banquet  of  His 
Love,  and  by  His  loving  washing  of  our  feet  He 
prepares  us  for  it. 

Confession  is  not  only  for  the  weak,  the  falling, 
the  sin-stained,  but  for  the  soul  as  it  advances  in 
grace.  It  has  been  likened  to  medicine,  a  remedy 
for  sickness ;  but  it  is  also  health-food  for  the  con- 
valescent. As  the  soul  grows  in  love,  it  deepens  in 
its  contrition.  It  feels  more  and  more  the  stain 
of  little  sins.  Its  cry  is  "Amplius";  "Wash  me 
more  and  more."  Jesus,  in  His  tribunal  of  mercy, 
draws  us  with  an  increasing  attraction.  The  soul 
advanced  in  piety,  comes  to  confession  because 
Jesus  loves  her  to  come.    He  bought  the  right  to 


AS  A  CONFESSOR  AND  SPIRITUAL  GUIDE  147 

forgive  at  the  price  of  His  own  costly  Passion.  He 
loves  to  exercise  the  right,  and  to  cleanse  His  dear 
child  more  and  more.  No  mother  loves  to  adorn 
her  infant  as  Jesus  loves  to  adorn  with  increasing 
grace  and  beauty,  His  elect.  Confession  and  abso- 
lution have  a  fresh  meaning  to  them,  and  they  re- 
sort to  the  mystery  as  a  means  of  increasing  love. 

Again,  let  me  state  a  practice  which  I  have 
found  applicable  to  myself,  and  helpful  in  training 
others.  We  are  bidden  to  follow  the  example  of  our 
Lord,  that  we  may  be  made  like  unto  Him.  But 
we  feel  that  we  are  sadly  in  need  of  the  power  to 
do  so.  Let  me  here  then  say  two  things :  one  about 
Christ,  the  other  about  how  we  can  receive  His 
life  into  us. 

One  of  the  deepest  truths  concerning  our  Lord 
is  that  ''He  was  tempted  in  all  points  like  as  we 
are,  yet  without  sin."  How,  we  ask,  could  He,  as 
God,  be  tempted  or  really  tried;  and  yet,  if  not 
really  tried,  how  can  He  be  an  example  to  us? 

He  was  capable  of  being  tempted  in  this  way: 
He  as  man  had  come  to  fight  out  man's  lost  battle. 
He  might  use  His  divine  power  to  work  miracles 
for  the  benefit  of  others,  but  not  for  the  deliverance 
from  pain  of  Himself.  He  must  be  hungry,  and 
not  turn  the  stones  into  bread.  He  must  suffer  on 
the  Cross,  yet  not  deliver  Himself  of  the  pain.  He 
must  suffer  the  insults  of  the  blows  and  spitting, 
and  yet  be  as  the  lamb  led  to  the  slaughter.  He 
must  know  the  awful  desolation  on  the  Cross,  and 
yet  rise  above  it  by  His  act  of  praise.  We  might 
dwell  on  every  point  of  His  life,  and  show  how  m 


148  A  JOURNEY  GODWAED 

Body  and  Soul  and  Spirit  He  was  tempted,  and  by 
His  victories  developed  virtues  in  humanity. 

Now  we  want  these  virtues  to  pass  into  us.  So 
let  one  make  a  meditation  on  the  example  of  our 
Lord,  on  any  one  virtue  won  by  some  victory  in  a 
time  of  trial.  Let  the  soul  bring  it  home  to 
himself  how,  when  insulted,  our  Lord  exercised 
meekness;  when  interrupted,  exercised  patience; 
when  deserted,  forgiveness;  when  lied  against, 
silence;  when  tried,  moral  courage;  when  sought 
to  be  entrapped,  His  marvellous  consideration; 
when  raised  on  the  Cross,  His  wonderful  love. 
The  soul  must  realize  the  actual  trial  and  the 
victory  wrought  by  Christ.  Then,  to  make  this 
practical,  go  to  the  Holy  Eucharist.  Take  any  one 
of  the  virtues,  especially  that  which  you  need,  and 
ask  our  Lord  to  communicate  it  to  you.  You  go  to 
the  Blessed  Sacrament,  not  only  to  receive  His 
Body  and  Blood,  but  His  soul,  and  a  communica- 
tion of  His  divine  life.  You  ask  Him  that  the  same 
victorious  effort  in  Him  when,  say  rightly  indig- 
nant, He  preserved  His  peace,  may  pass  in  to  you. 
Take  each  virtue  of  our  Lord,  one  by  one.  And 
thus  seek  it  from  Him  in  the  Eucharist,  gradually 
forming  such  prayer  as  this:  "Meekness  of  Christ, 
make  me  meek.  Patience  of  Christ,  make  me 
patient.  Fortitude  of  Christ,  make  me  enduring. 
Gentleness  of  Christ,  make  me  gentle.  Long  suffer- 
ing of  Christ,  make  me  long  suffering.  Prayerful- 
ness  of  Christ,  make  me  prayerful.  Moral  cour- 
age of  Christ,  make  me  courageous.  Self-sacrifice 
of  Christ,  make  me  self-sacrificing.  Unselfishness 
of  Christ,  make  me  unselfish.     Faith  of  Christ, 


AS  A  CONFESSOR  AND  SPIRITUAL  GUIDE  149 

give  me  faith.  Love  of  Christ,  fill  me  with  Thy 
divine  love."  Thus  as  the  virtues  of  Christ  pass 
into  each  individual  soul,  the  whole  body  of  the 
faithful  as  the  Bride  of  Christ  will  reflect  the 
beauty  of  her  Lord.  The  Church  herself  becomes 
thus  the  extension  of  the  Incarnation. 

Our  Christian  life  would  not  be  complete  with- 
out a  realization  of  the  work  of  the  Holy  Ghost. 
In  order  to  understand  it,  we  may  think  first  of  the 
work  of  the  Spirit  in  the  Old  Dispensation.  Now 
the  external  work  of  God  as  manifested  in  Crea- 
tion is  the  work  of  all  three  Persons  of  the  Blessed 
Trinity.  But  by  what  is  theologically  called  the 
Doctrine  of  Appropriation,  the  Holy  Ghost  is  the 
uniting  and  sanctifying  principle  or  energy.  His 
work  within  the  Blessed  Trinity  is  to  unite  the 
three  in  love.  In  the  days  of  man's  sinfulness,  we 
find  Him  striving  with  man  to  bring  him  back  to 
God.  But  He  was  like  the  dove  that  went  forth 
from  the  Ark  and  could  find  no  resting  place  within 
man's  nature.  With  man's  spiritual  development, 
we  find  Him  bestowing  gifts  upon  men.  He  gave 
to  some  like  Aholiab,  gifts  of  cunning  work- 
manship for  the  adornment  of  the  Temple.  He 
gave  gifts  of  leadership  to  Moses,  of  generalship 
to  Joshua,  inspired  Deborah  and  Gideon,  gave 
strength  to  Samson,  powers  of  healing  to  Elisha, 
of  wisdom  to  Solomon ;  He  lit  up  the  minds  of  the 
prophets  to  behold  the  vision  of  the  coming 
Messiah;  He  pleaded  with  His  people,  calling 
them  again  and  again  away  from  idolatry  and 
back  to  the  worship  of  the  true  God.  But  His 
operation  was  like  that  described  as  ''moving  on 


150  A  JOURNEY  GODWAED 

the  face  of  the  waters."  His  gifts  were  those  of 
prevenient  and  actual  grace :  Prevenient,  as  going 
before  and  calling  to  penitence ;  actual,  as  bestow- 
ing gifts  for  the  performance  of  His  purposes. 
But  during  all  this  time,  the  Holy  Spirit  did 
not  dwell  in  humanity.  For  humanity  was  un- 
cleansed  from  its  sin.  It  was  not  yet  reconciled 
by  the  Atonement  to  God.  But  at  last  a  home  was 
made  for  the  Spirit.  When  the  pure  and  sinless 
humanity  of  Christ  was  united  to  the  Divine 
Nature,  the  long-sought  desire  of  the  Holy  Ghost 
was  fulfilled.  He  could  unite  humanity  to  Himself 
by  entering  in  and  dwelling  in  it.  So  the  Spirit 
was  given  without  measure  unto  Christ.  The 
exulting  joy  that  filled  the  Spirit  on  this  entry  is 
beyond  the  conception  of  man.  He  not  only  could 
enter  in  because  the  humanity  of  Christ  was  sin- 
less, but  that  humanity,  miited  to  the  Divine 
Nature,  was  capable  of  receiving  His  incoming. 

It  is  a  most  blessed  truth  that  the  humanity  of 
our  Lord  was  ever  guided  by  the  Spirit.  He  was 
led  by  it.  His  human  soul  corresponded  to  its 
influence  and  guiding.  The  Holy  Spirit  was  with 
Him  in  all  time  and  all  circumstance:  when  He 
lay  a  babe  in  His  mother's  arms,  when  He  worked 
in  the  workshop,  when  He  spoke  from  the  Mount, 
when  He  worked  His  miracles  of  mercy,  when  He 
met  the  temptations  of  Satan,  when  He  was  all 
night  in  prayer,  when  crushed  in  sorrow  beneath 
the  olive  trees  of  Gethsemane,  when  hanging  on  the 
Cross,  and  when  rising  triumphant  with  the  keys 
of  death  and  hell  in  His  hand.  The  Holy  Spirit 
knew  every  action,  every  word;  inspired  every 


AS  A  CONFESSOR  AND  SPIRITUAL  GUIDE  151 

thought,  ruled  every  motion.  The  tenderness,  the 
beauty,  the  all-sufficiency  of  this  relation,  with 
its  joy  and  blessedness,  surpasses  thought.  Now 
this  is  the  blessed  truth  concerning  us  Christians. 
The  Holy  Ghost,  having  thus  dwelt  in  Christ,  with- 
out being  separated  from  Him,  comes  from  Him 
into  us  who  are  members  of  His  Body.  Christ 
having  ascended  does  not  send  the  Holy  Ghost  to 
us  as  a  person  separated  from  Himself,  but  He 
comes  from  Christ  into  us,  to  reveal  Christ  in  us 
and  unite  us  to  Him.  We  are  thus  brought  nearer 
to  our  Lord  than  the  Apostles  were  when  He  was 
visible  in  the  Flesh.  We  have  within  us  a  living 
witness  to  all  that  He  was,  and  did,  and  now  is.  The 
Christian  state  is  thus  a  supernatural  one,  and  the 
Christian  is  filled  with  a  supernatural  life,  by  vir- 
tue of  which  he  sees  and  knows  Christ,  and  is  be- 
coming more  like  Him.  He  is  part  of  the  New 
Creation  or  condition  of  things  which  is  being 
evolved  out  of  the  old.  He  is  part  of  the  great 
"Becoming"  movement  which  leads  the  Christian 
on  to  a  further  and  consummated  union  with  God. 


CHAPTER  VII. 

THE  DIOCESE  OF  FOND  DU  LAC. 

The  committee  in  charge  of  the  Bishop's  anni- 
versary appointed  Dr.  Dafter  to  write  an  account 
of  the  state  of  the  diocese  on  the  Bishop's  taking 
charge  of  it.  Dr.  Dafter  had  been  connected  with 
it  from  its  foundation,  in  which  he  had  taken  a 
prominent  part.  He  had  been  one  of  the  leading 
clergy,  president  of  the  Standing  Committee,  and 
delegate  for  many  years  to  General  Convention. 
His  paper  is  as  follows : 

The  Diocese  of  Fond  du  Lac. 
A  Paper  hy  the  Rev.  William  Dafter,  D.D. 

In  any  statement  of  the  condition  of  the  diocese 
of  Fond  du  Lac  during  the  period  marked  b}^  the 
death  of  our  first  Bishop  and  the  consecration 
of  our  present  honored  and  beloved  diocesan,  one 
word  suffices  for  an  epitome.  Poverty  was  every- 
where. 

The  diocese  had  been  born  thirteen  years  before 
in  a  time  of  financial  distress;  prematurely  born, 
some  thought,  and  it  subsequently  has  been  sub- 
jected to  the  discipline  of  feebleness  and  poverty. 


THE  DIOCESE  OF  FOND  DU  LAC  153 

But  at  no  time  were  conditions,  from  the  financial 
viewpoint,  so  distressing  as  just  previous  to  tlie 
consecration  of  Bishop  Grafton. 

The  reason  for  this  is  not  hard  to  find.  Even 
as  Maine  is  called  the  Pine  Tree  State,  so  might  the 
diocese  of  Fond  du  Lac,  in  the  days  of  Bishop 
Brown,  have  been  called  the  Pine  Tree  Diocese. 
For  the  fortunes  of  the  business  community  are 
linked  inseparably  with  those  of  the  religious  com- 
nmnity.  It  was  then  but  natural  and  to  be  ex- 
pected that,  with  the  passing  of  the  pine  tree,  the 
knotless  saw-log,  the  huge  piles  of  lumber  that 
marked  the  sites  of  busy  mills  on  every  stream  of 
any  size,  there  would  come  a  change.  The  change 
did  come.  It  came  suddenly— almost  as  between 
suns.  And  its  effect  was  no  less  great  upon  the 
Church  than  upon  the  business  life  of  this  part  of 
Wisconsin. 

For  more  than  a  score  of  }■  ears  before  the  time 
to  which  I  refer,  the  great  lumber  interests  had 
been  building  small  towns— towns  which  later  were 
to  become  branches  of  the  diocesan  tree.  Upper- 
most in  the  minds  of  the  pioneer  timber  "kings" 
was  the  problem  of  converting  pine  trees  into  cash 
in  the  quickest  possible  manner.  They  were  for 
the  most  part  men  from  other  states,  from  large 
cities.  As  a  rule  they  cared  little  for  the  towns 
they  were  building.  When  the  timber  was  gone 
and  there  was  nothing  left  with  which  to  satisfy 
their  desires,  they  departed,  taking  their  millions 
with  them.  The  legacy  which  these  men  left  be- 
hind for  the  dwellers  in  the  towns  they  had  created 
was  poverty.     In  place  of  the  virgin  forest  they 


154  A  JOURNEY  GODWARD 

left  cut-over  or  burned  lands,  denuded  of  their 
wealth;  lands  in  many  cases  not  considered  of 
enough  value  to  warrant  paying  taxes  on  them. 
And  in  what  had  been  the  lumbering  towns  there 
remained  only  the  hewers  of  wood  and  the  drawers 
of  water,  a  population  which  scarcely  knew  which 
way  to  turn  in  order  to  provide  bread  for  the 
hungry. 

A  few  years  before,  men  had  been  scarce  in  this 
section  of  the  state.  There  were  no  contract  labor 
laws  in  those  days,  and  the  result  was  that  for- 
eigners were  imported  to  work  in  the  woods  and 
in  the  mills.  Virtually  none  of  these  was  qualified 
to  cope  with  the  conditions  presented  when  the  tmi- 
ber  was  exhausted.  In  most  cases  a  single  means 
of  gaining  a  livelihood  was  offered.  It  was  to  con- 
vert the  cut-over,  burned,  denuded  pine  lands  into 
farms.  But  the  men,  the  imported  foreigners,  left 
behind  by  the  lumber  "kings,"  were  anything  but 
farmers.  To  wrest  wealth  from  the  soil  by  grow- 
ing crops  required  an  evolution  which  only  time 
could  accomplish.  And  in  the  interim  everywhere 
was  poverty.  These  were  the  conditions  that  con- 
fronted him  when  our  present  diocesan  came  to  us 
in  1889. 

The  remembrance  of  the  struggles  and  self-de- 
nial of  our  first  Bishop,  who  with  so  much  heroic 
faith  and  labour  laid  the  foundations  of  this 
diocese,  come  freshly  home  to  us  at  this  time  to 
enkindle  our  interest.  The  general  condition  of 
the  diocese  was  so  perplexing  and  discouraging 
that  Bishop  Brown  once  said  he  was  the  first 


THE  DIOCESE  OF  FOND  DU  LAC  155 

Bisliop  of  Fond  du  Lac  and  he  feared  he  would  be 
the  last. 

I  mention  this  only  to  show  how  discouraging 
the  outlook  seemed.  It  was  not  said  by  the  Bishop 
by  way  of  discouragement,  for  Bishop  Brown's 
faith  was  pre-eminent  and  by  it  he  overcame 
obstacles  that  would  have  appalled  a  less  spiritual 
man.  He  was  so  full  of  the  love  of  God  and  fellow- 
ship of  the  Holy  Ghost  that  his  hopefulness  would 
see  light  where  others  saw  only  gloom— always  be- 
lieving that  God  would  bring  light  out  of  the 
darkness. 

In  1888  there  were  connected  with  the  diocese 
thirty-three  clergymen,  of  whom  about  eighteen 
were  engaged  actively  in  serving.  The  salaries  of 
the  clergy  averaged  $368  per  annum  aside  from  the 
small  stipends  paid  by  the  board  of  missions.  The 
value  of  Church  property  in  the  parishes  and  mis- 
sions was  $208,901,  and  on  this  there  was  an  in- 
debtedness of  $29,571.  The  endowment  fund  for 
the  support  of  the  episcopate  amounted  to  $8,189, 

In  addition  there  was  St.  Monica's  School,  in 
charge  of  a  small  sisterhood  of  that  name,  which 
did  noble  work  under  great  trials  and  with  heroic 
faith  and  self-sacrifice.  Upon  this  institution 
there  was  an  incumbrance  of  $13,000.  The  Cathe- 
dral had  been  partly  restored  and  rebuilt  after  the 
fire  of  1884,  and  upon  it  there  was  an  indebtedness 
of  $15,000. 

There  were  two  missions  in  the  diocese  that  had 
attracted  more  than  local  notice,  and,  to  the  mind 
of  Bishop  Bro^^^l,  gave  promise  of  extraordinary 
and  far-reaching  blessing:   one,   to  the   German 


156  A  JOURNEY  GODWARD 

peoi)le  under  the  leadership  of  Mr.  Karl  Oppen, 
formerly  a  Lutheran  minister;  the  other,  to  the 
French  and  Belgians  in  the  peninsula  just  north  of 
Green  Bay,  known  as  the  Old  Catholic  Mission, 
under  the  leadership  of  the  Rev.  J.  Rene  Vilatte. 

Bishop  Brown  was  singularly  and  specially  in- 
terested in  these  two  movements  because  they 
seemed  to  him  to  promise  a  practical  solution  of 
the  difficult  problem  of  how  to  deal  with  the  ques- 
tion of  Catholic  reform  among  the  foreign  popula- 
tion drifting  from  the  old  moorings  in  the  unrest 
of  our  American  life. 

Unfortunately  the  leaders  in  both  these  move- 
ments, starting  out  as  mendicants,  soon  wandered 
from  the  straight  path.  Perhaps  the  less  said 
about  them  the  better.  Mr.  Oppen 's  work  came  to 
naught  and  he  has  been  called  to  his  account.  Con- 
cerning Mr.  Vilatte,  I  am  at  a  loss  for  words  to 
express  myself. 

The  financial  condition  of  the  diocese  gener- 
ally at  this  time  was  so  distressing,  so  apparent  on 
every  hand,  that  it  were  needless  almost  to  refer 
to  specific  instances  of  seeming  misfortune.  In  all 
the  diocese  there  were  only  nine  parishes  termed 
self-supporting,  together  with  forty-odd  mission 
stations,  which,  to  say  the  least,  were  not  self-sup- 
porting. But  to  add  to  this  burden  there  had  been 
a  series  of  disasters,  as  they  appeared,  which  can- 
not be  passed  without  mention. 

In  an  address  to  the  council  in  1888,  Bishop 
Brown  spoke  of  the  burning  of  the  Cathedral  and 
of  Grace  Church,  Ahnapee,  and  of  the  destruction 
of  St.  Paul's  Church,  Oshkosh,  by  a  tornado;  also. 


THE  DIOCESE  OF  FOND  DU  LAO  157 

of  the  loss  of  the  twelve  years'  savings  of  the 
Oneida  Indians  for  a  new  church  through  the 
failure  of  a  bank  in  Green  Bay.  "All  this,"  he 
said,  "makes  up  apparently  a  budget  of  woe,  but 
not  so  in  reality.  It  only  shows  that  the  onward 
path  of  the  Church  is  hard.  It  is  a  great  trial 
of  our  piety  and  energy.  But  that  good  will  come 
out  of  the  seeming  catastrophes  I  have  never 
doubted.  I  trust  that  the  rolling  away  of  the  dark 
clouds  may  reveal  some  blessing." 

And  the  blessings  came  in  due  time.  God,  in 
His  great  mercy,  relieved  him  of  his  heavy  burden, 
and  gave  him  rest  before  the  worst  of  the  great 
storm  had  burst  upon  him,  saving  him  from  a 
broken  heart,  which  surely  must  have  been  his  had 
he  lived  a  few  months  longer. 

When  Bishop  Brown,  on  his  dying  bed,  knew 
that  the  end  of  his  labours  and  trials  had  come,  and 
his  dearest  friends  gently  urged  that  he  would  be 
so  greatly  missed,  he  replied  sweetly,  but  forcibly : 
"No  sentiment.  All  will  be  well,  whatever  may 
happen. ' ' 

I  have  quoted  here  his  dying  words.  The  clouds 
were  rolling  away  and  the  heavens  were  open.  He 
saw  by  faith  that  the  toil  and  hardships  he  had 
suffered  were  not  in  vain;  that  God's  blessing 
would  be  upon  the  diocese,  and  that  where  His 
blessing  is,  man's  feeble  work  would  be  conse- 
crated to  endless  good.  He  saw  by  faith  that  the 
blessing  would  surely  come.  And  it  did  come— in 
the  peace  of  God  vouchsafed  to  him  and  in  the  suc- 
cessor God  raised  up  in  answer  to  his  prayers  and 
ours. 


CHAPTER  VIII. 

THE  EPISCOPATE. 

"Lo  I  am  with  you  always,  even  unto  the  end  of  the  world." 

I  had  never  thought  of  it  as  a  possibility  of 
coming  to  myself.  It  was  like  a  thunderbolt  out  of 
the  blue.  I  had  visited  a  parish  in  Fond  du  Lac 
diocese  one  summer,  taking  supply  work,  and  had 
stayed  a  few  weeks  at  Nashotah.  I  had  known 
Bishop  J.  H.  Hobart  Brown,  my  predecessor,  and 
he  had  preached  for  me  at  the  Advent,  when 
attending  the  General  Convention  in  Boston.  He 
was  younger  than  myself,  and  it  was  not  likely  I 
should  survive  him,  nor  was  there  the  least  likeli- 
hood of  my  being  his  successor.  He  broke  do"wn 
under  the  strain  of  worry  and  work,  and  fell  like 
a  soldier  shot  down  at  his  post.  A  most  excellent 
priest  was  chosen  to  succeed  him,  but  he  declined, 
and  subsequently  I  was  elected. 

But  it  did  not  come  without  some  blessed  morti- 
fication. The  Church  at  large  did  not  desire  me. 
I  was  a  Catholic,  and  a  religious.  Dr.  deKoven 
had  been  rejected,  or  forced  to  withdraw.  Why 
should  one  who  had  the  bad  reputation  of  being  an 
advanced  man  be  confirmed  by  the  Bishops  %   I  was 


VIEW  OF  THE  SANCTUARY, 
ST.  PAUL'S  CATHEDRAL,  FOND  DU  LAC. 


THE  EPISCOPATE  159 

glad  to  know  that  my  own  Bishop,  Dr.  Paddock, 
voted  for  me.  Perhaps  the  confirmation  of  my 
election  was  owing  largely  to  the  action  of  Dr. 
Potter,  the  Bishop  of  New  York.  He  wrote  a  let- 
ter which  was  largely  made  known,  in  my  favour. 
He  became  ever  to  me  a  wise  counsellor  and  helpful 
friend.  He  was  truly  a  broad,  liberal,  ecclesiastical 
statesman.  He  wrote  me  once,  when  giving  me 
permission  to  officiate  in  his  diocese,  that  he  ''did 
not  care  to  say  how  much  he  agreed  with  me,  lest 
people  should  think  him  a  heretic!"  He  seemed 
best  to  understand  my  position  of  being  an  evan- 
gelical at  heart,  while  in  belief  a  liberal  Catholic.  I 
believe  also  Phillips  Brooks,  as  a  member  of  the 
Standing  Committee,  in  the  greatness  of  his  heart, 
voted  affirmatively,  and  I  was  finally  confirmed  by 
the  House  of  Bishops. 

There  was  one  other  thing  connected  with  the 
election  that  brought  its  own  trial,  and  so  purify- 
ing blessing.  In  my  human  eagerness  for  the  spir- 
itual life  and  union  with  God,  I  had  once,  in  my 
ignorance  or  pride,  asked  the  dear  Lord  to  give  me 
a  stigmata.  A  wiser  and  more  humble  spirituality 
would  wait  on  what  He  gives,  and  not  ask  for  one. 
Now  a  stigmata  need  not  be  given  in  the  body,  but 
in  the  soul,  and  so  it  came  to  pass.  After  giving 
my  young  life  to  the  parish  work  in  Baltimore, 
and  having  been  promised  the  rectorship  when  it 
was  vacant,  I  was  rejected.  I  had  a  vision  of  the 
work  that  could  be  done  there,  and  it  was  with  some 
disappointment  that  I  relinquished  it. 

Again,  what  could  have  been  more  dear  to  me 
than  the  Society  of  St.  John?    Yet  there  came  a 


160  A  JOURNEY  GOD  WARD 

strain  in  our  relation  to  it,  and  at  what  I  believed 
a  call  of  duty  to  the  American  Church,  I  was  forced 
to  leave  it.  The  mental  suffering  at  that  time, 
with  all  the  wrench  involved,  was  so  great  that  I 
felt  I  could  scarcely  live.  Then  I  had  founded  St. 
Margaret's  Sisterhood  in  America,  and  it  again 
with  my  warm,  enthusiastic  nature,  had  become 
something  of  a  spiritual  idol,  from  which  my  heart 
was  to  be  weaned.  Because  I  was  leaving  the  Cow- 
ley Society,  the  sisters  had  asked  me  to  resign  my 
chaplaincy,  which  I  did.  One  day  I  waited  from 
the  early  Mass  to  three  o'clock  in  the  afternoon  at 
the  Altar,  seeking  light  and  strength  from  God  to 
help  me  bear  it,  and  direct  me  in  my  going. 

With  the  Advent  parish  I  had  been  connected 
from  my  early  days.  To  secure  a  promised  peace, 
and  so  help  souls,  I  gave  up  to  the  English  Fathers 
the  old  Church  on  Bowdoin  street,  which  I  had  pre- 
ferred for  my  proposed  religious  order,  and  I  took 
the  new  one.  But  though  I  had  done  so,  there  re- 
mained in  the  corporation  of  the  parish  a  majority 
who  were  opposed  to  me.  God  did  indeed  so  bless 
the  work  that  all  efforts  failed.  I  now  say,  and  for 
many  years  have  said,  "God  bless  them  all."  It 
was  wonderful  how  love  and  grace  triumphed  over 
misunderstandings,  and  all  the  contending  parties 
finally  became  reconciled.  The  bones  that  were 
united  were  stronger  than  before  the  fracture. 
With  love  seen  in  all,  the  reunion  was  a  marvellous 
token  of  the  power  of  divine  grace.  What,  among 
worldly  men,  would  have  led  to  endless  strife,  was 
overruled  by  God  to  the  sanctification  of  souls  and 
the  increase  of  His  Kingdom. 


THE  EPISCOPATE  161 

I  had  one  thing  more  to  bear,  that  my  election 
to  the  Episcopate  was  actually  opposed  within  the 
diocese  by  a  priest  who  had  been  a  life-long  friend 
and  for  whom  I  had  made  many  sacrifices  and  suf- 
fered much.  But  my  affectionate  nature  needed 
this  further  wounding  in  heart  that  I  might  become 
more  detached  in  spirit,  and  the  supreme  love  of 
God  should  become  more  victorious  in  me.  I  would 
not  dare  to  say  this,  save  with  the  hope  that  some 
poor  brother,  who  feels  himself  heart-wounded,  if 
not  heart-broken,  may  find  through  the  pain  and 
suffering  an  ecstacy  of  joy,  and  pass  onward  and 
upward  into  a  fuller  union  with  the  Lord. 

On  entering  upon  my  Episcopate,  I  was  soon 
made  aware  of  its  condition.  Quite  a  number  of 
the  clergy  had  left,  so  that  there  were  only  eighteen 
engaged  in  active  work.  There  were  some  twenty 
parishes  or  missions  vacant.  Not  only  had  the  mis- 
sions run  down,  but  in  some  places,  I  was  told,  the 
people  did  not  want  the  services  resumed.  Here,  in 
the  West,  the  men  were  absorbed  in  their  business 
enterprises  and  the  struggle  for  their  family  main- 
tenance. The  wave  of  materialism  and  its  outcome, 
agnosticism,  had  made  them  indifferent  to  religion. 
They  left  it  and  its  support,  as  they  said,  to  the 
women,  whose  resources  were  confined  to  fairs, 
sales,  sometimes  dancing  parties,  and  other  enter- 
tainments. The  duty  and  privilege  of  giving  to 
God  in  the  way  of  supporting  His  Church  was  lit- 
tle appreciated.  The  doctrine  of  the  position  of 
the  Church  was  imperfectly  understood.  At  the 
See  City,  the  Cathedral  had  been  built  after  a  fire 
that  had  destroyed  the  former  building.     It  was 


162  A  JOURNEY  GODWARD 

somewhat  spacious  in  its  proportions,  but  destitute 
of  all  Church  furniture,  having  neither  pulpit  nor 
lectern,  and  it  had  a  most  forlorn  and  empty  ap- 
pearance. A  Churchwoman  who  came  out  from 
Boston  to  my  consecration  could  not  refrain  from 
crying  as  she  saw  its  destitute  and  midevotional 
appearance.  It  had  to  be  cheaply  built,  and  poorly 
roofed  on  account  of  lack  of  means,  so  we  had  to 
suffer  at  times  from  the  frequent  downpours.  The 
expense  of  heating  it,  which  was  not  always  suc- 
cessfully done,  was  a  great  burden.  It  had  been 
running  behind  in  its  expenses,  and  a  debt  of  some 
$15,000  had  accumulated.  To  see  it  now,  one  can 
scarcely  recognize  its  former  condition.  My  own 
resources  were,  at  that  time,  limited  to  my  salary 
of  $2,500  and  a  few  hundred  given  me  by  my  old 
parish  for  missionary  work.  I  made  some  appeals 
to  the  East,  and  preached  two  or  three  sermons  ask- 
ing for  aid.  I  had  thought  that,  as  I  had  gone  out 
on  the  firing  line,  and  a  great  opportunity  for  the 
cause  had  been  opened,  there  would  have  been  an 
interest  aroused  in  its  report.  But  my  sermons 
failed  to  bring  in  any  substantial  support.  Per- 
haps it  was  my  fault,  not  knowing  how  to  present 
my  case.  I  remember  preaching  in  a  large  city 
church,  and  receiving  on  that  occasion  the  sum  of 
$9.  At  another,  an  old  friend  came  forward  and 
gave  me  $10.  I  spoke  at  a  missionary  meeting  in 
a  large  city,  and  heard  the  remark  made:  "What 
does  he  come  here  for?  He  is  not  a  Missionary 
Bishop;"  and  I  got  nothing.  Only  on  two  occa- 
sions do  I  remember  getting  a  few  hundred  dollars. 
I  am  not  blaming  anyone  unless  it  is  myself. 


THE  EPISCOPATE  163 

The  Catholic  party  is  not  gifted  with  much  wealth, 
and  in  the  East  it  is  absorbed  in  its  own  parish 
work.  That  I  have  been  aided  financially  is  true, 
but  the  aid  has  come  from  a  very  few  individuals, 
who  have  known  and  trusted  me,  and  given  to  the 
cause  which  I  represent.  But  it  did  not  come  in 
the  beginning. 

I  was  in  no  way  disheartened.  I  had  a  very 
rich  Father.  He  owned  the  whole  universe.  I  was 
His  child,  and  I  knew  He  would  give  me  all  that 
was  needed.  To  share,  however,  in  Christ's  riches, 
one  must  share  in  His  poverty.  So  I  began  as  best 
I  could.  My  religious  training  had  accustomed  me 
to  go  without  comfort,  and  instead  of  keeping 
house  I  took  two  rooms,  and  boarded  at  ten  dol- 
lars a  week.  This  went  on  for  some  years.  This 
left  me  something  financiall}^  to  work  with.  My 
owTi  idea  has  been,  all  that  I  am  and  all  that  I  have 
belongs  to  God.  Like  a  faithful  servant,  I  must 
only  take  out  of  His  treasury  sufficient  to  meet  the 
proper  expenses  of  food,  raiment,  travelling  ex- 
penses, and  shelter.  The  diocese  was  poor,  but  for 
that  reason  I  had  been  sent  to  it. 

What  interested  me  from  the  beginning  in  my 
Episcopate  was  the  work  which  opened  to  me 
among  the  Indians.  Upon  a  government  reserva- 
tion of  about  twelve  miles  by  nine  there  were  set- 
tled a  portion  of  the  famous  tribe  of  the  Oneidas. 
Their  previous  home  had  been  in  central  New  York 
state,  where  they  had  originall}^  formed  part  of  the 
Confederation  of  the  Six  Nations.  The  influence 
of  this  great  confederacy,  which  was  called  the 
Long  House,  extended  from  the  St.  Lawrence  to 


164  A  JOURNEY  GOD  WARD 

the  Gulf,  and  at  its  great  Coimcil  the  Oneidas  were 
second  in  the  order  of  precedence.  The  tribe  was 
the  oldest  of  our  Church's  Indian  missions,  start- 
ing under  the  direction  of  the  Society  for  the 
Propagation  of  the  Gospel.  In  1709,  four  of  the 
Iroquois  Sachems  crossed  the  ocean,  and  present- 
ing to  Queen  Anne  belts  of  wampum  as  token  of  the 
loyalty  of  the  Six  Nations,  begged  her,  since  "we 
have  had  some  knowledge  of  the  Saviour  of  the 
world,"  to  send  them  missionaries.  The  missions 
established  had  varying  success,  and  were  not  with- 
out opposition.  Lord  Conbury,  the  royal  GoA^ernor 
at  New  York,  summoned  Mr.  Moore,  one  of  the 
missionaries,  before  him.  The  Governor  had  him 
arrested  and  imprisoned  in  Fort  Anne.  The 
alleged  irregularity  was  "the  celebrating  the 
Blessed  Sacrament  as  often  as  once  a  fortnight," 
which  frequency  he,  the  Governor,  was  pleased  to 
forbid. 

After  the  Revolution,  the  Mohawks,  having 
been  loyal  to  the  British  Crown,  retired  to  Canada ; 
the  Oneidas  remained.  Bishop  Hobart,  conse- 
crated Bishop  of  New  York  in  1811,  began  at  once 
a  visitation  to  the  Oneidas,  and  confirmed  at  that 
time  a  class  of  89.  As  showing  their  spirit,  I 
quote  from  an  address  made  to  him  by  the  Chiefs. 

"Rt.  Rev.  Father: 

"We  salute  you  in  the  name  of  the  Ever- 
adorable,  Ever-blessed,  Ever  living,  Sovereign 
Lord  of  the  Universe.  We  acknowledge  this 
great  and  Almighty  Being  as  our  Creator, 
Preserver,  and  constant  Benefactor.    We  re- 


REV.  CORNELIUS  HILL. 


THE  EPISCOPATE  165 

joice  to  say,  we  see  now  that  the  Christian  re- 
ligion is  intended  for  the  good  of  the  Indians 
as  well  as  for  the  white  people.  We  see  and 
do  feel  that  the  religion  of  the  Gospel  will 
make  us  happy  in  this  and  the  world  to  come. 

"Et.  Rev.  Father,  as  the  head  and  Father 
of  the  Holy  Apostolic  Church  in  this  State,  we 
entreat  you  to  take  a  special  charge  of  us.    We 
are  ignorant,  we  are  poor,  and  need  your  as- 
sistance.   Come,  Venerable  Father,  and  visit 
your  children,  and  warm  their  hearts  by  your 
presence,  in  the  things  which  belong  to  their 
everlasting  peace." 
The  Oneidas  had  in  1823  and  following  years 
moved  to  Wisconsin,  and  had  purchased  from  the 
Menominee   Indians,   with   the   approval   of   the 
United   States   Government,   the   reservation   on 
which  they  now  are.     The  white  man's  greed,  how- 
ever, sought  to  deprive  them  of  it.    The  Govern- 
ment was  influenced  to  make  proposals  to  them  for 
a  removal  to  the  much  farther  West.     They  had 
among  them  some  notable  chiefs.    Skenandore  was 
one ;  Daniel  Bread,  a  famous  orator,  was  another ; 
and  also  Cornelius  Hill,  who  eloquently,  and  with  a 
patriotic  spirit,  rejected  the  proposals  of  the  Gov- 
ernment.    "The  whites,"  he  said,  "are  not  will- 
ing to  give  us  time  to  become  civilized,  but  we  must 
move  to  some  barbarous  country  as  soon  as  civiliza- 
tion approaches  us.     The  civilization  at  which  I 
and  the  greater  part  of  my  people  aim,  is  one  of 
truth  and  honor ;  one  that  will  raise  us  to  a  higher 
state  of  existence  here  on  earth,  and  fit  us  for  a 
blessed  one  in  the  next.     For  this  civilization  we 


166  A  JOURNEY  GODWARD 

intend  to  strive— right  here  where  we  are— being 
sure  that  we  shall  find  it  no  sooner  in  the  wilds  be- 
yond the  Mississippi.  Progress  is  our  motto,  and 
you  who  labour  to  deprive  us  of  this  small  spot  of 
God's  footstool  will  labour  in  vain.  We  will  not 
sign  your  treaty;  no  amount  of  money  can  tempt 
us  to  sell  our  people.  You  say  our  answer  'must 
be  given  today. '  You  '  can 't  be  troubled  any  longer 
with  these  council  meetings. '  You  shall  have  your 
wish— and  it  is  one  you  will  hear  every  time  you 
seek  to  drive  us  from  our  lands.    NO!" 

This  chief,  who  for  many  years  was  the  inter- 
preter in  the  Church's  services,  was  subsequently 
priested  by  me. 

In  seeking  the  spiritual  development  of  the 
tribe,  I  quite  agreed  with  the  policy  of  Bishop 
Hobart,  who  held  that  civilization  and  Christianity 
must  go  forth  together.  The  Indian  must  be 
taught  and  helped  both  to  pray  and  to  work.  The 
Indian's  inherited  instincts  do  not  tend  to  make 
him  easily  an  agriculturist.  By  origin  and  environ- 
ment he  was  a  born  hunter.  He  was  lord  of  a  ter- 
ritory hundreds  of  miles  in  extent.  The  lakes  and 
rivers  were  full  of  fish,  the  woods  of  deer.  He 
moved  his  temporary  residence  as  the  season 
tempted  him,  with  the  freedom  of  a  lord.  How  is 
he  to  be  taught  to  settle  down  to  farm  work  ?  He 
loved  his  horse,  but  had  no  affection  for  a  cow.  He 
was  not  laz}^,  but  he  did  not  like  steady  occupation. 

If  we  look  now  at  the  tribe,  we  see  them  settled 
in  comfortable  homes.  The  old  log  hut,  or  the 
tepee,  has  passed  away.  The  men  and  the  women 
are  dressed  in  the  same  costume  as  the  whites.    A 


THE  EPISCOPATE  167 

creamery  has  taught  them  the  value  and  the  profit 
of  stock  raising.  They  raise  good  crops.  They 
have  a  fine  parish  house,  built  at  the  expense  of 
some  $10,000,  which  gives  a  meeting  place  for  lec- 
tures and  for  recreation.  They  have  also  a  fine 
band.  A  hospital  is  on  the  mission  ground,  and  one 
of  the  Indians  is  a  professionally  trained  physi- 
cian. 

The  large  church,  with  its  chancel  40  feet  deep, 
capable  of  holding  some  800  or  1,000  persons,  was 
erected  largely  at  their  own  expense.  A  noble  work 
has  been  done,  especially  among  the  women,  by  the 
Sisters  of  the  Holy  Nativity,  which  has  established 
a  branch  house  on  the  mission  grounds.  The  Sis- 
ters have  introduced  amongst  the  women  the  lace 
industry,  which  brings  in  no  small  profit.  They 
have  given  instruction  to  the  candidates  for  Con- 
firmation, and,  assisted  by  an  interpreter,  general 
instructions  to  the  congregation  before  Evensong 
on  Sunday.  But  above  all,  it  is  by  their  personal 
influence  and  sympathy  and  living  amongst  the 
people  that  they  have  done  so  much  good.  The 
Indians  resort  to  them,  knowing  they  will  do  any- 
thing for  them  that  lies  in  their  power,  whether 
it  be  the  reading  or  the  writing  of  a  letter,  the  solu- 
tion of  a  problem  in  surveying,  the  giving  of  advice 
in  trouble  or  perplexity,  comfort  in  sorrow,  small 
gifts  in  time  of  need,  medicine  or  delicacies  in  sick- 
ness, spiritual  help  and  teaching,  resolution  of 
questions  in  morals,  a  text  of  Scripture  explained, 
a  lesson  given  in  some  new  lace  stitch,  some  aid 
when  an  old  Indian  comes  definitely  "to  get  un- 
crossed" as  he  puts  it.     Their  social  interests 


168  A  JOURNEY  GOD  WARD 

naturally  centre  round  their  church.  We  find  a 
number  diligent  in  their  attendance  at  the  Holy 
Eucharist,  which  is  offered  every  Sunday  and  sev- 
eral times  in  their  chapel  during  the  week. 

Their  deportment  in  church  is  most  reverent. 
They  have  not  the  emotional  characteristics  of  the 
black  people.  There  is  a  reserve  and  dignity  of 
bearing  amongst  the  Indians.  I  have  been  im- 
pressed with  the  realit,y  of  their  Christian  life. 
Here,  and  perhaps  nowhere  else  in  our  Church,  is 
to  be  seen  a  service  of  public  restoration  to  Com- 
munion. To  hear  them  sing  the  Te  Deum,  which 
they  only  do  on  special  occasions— to  an  old  in- 
herited chant  with  a  "Hallelujah"  at  the  end  of 
each  verse— is  most  inspiring.  With  the  aid  of 
Cornelius  Hill  and  others,  I  translated  an  abbre- 
viated form  of  our  Holy  Communion  office  into  the 
Oneida  language.  The  growth  of  the  tribe  in  intel- 
ligent Churchmanship  and  spirituality  has  kept 
pace  with  its  advancing  civilization. 

There  was  another  feature  of  the  diocese  that 
interested  me  and  presented  its  own  problem.  In 
Wisconsin  a  greater  number  of  nations  are  repre- 
sented than,  I  believe,  in  any  other  state.  It  has 
been  said  that  near  seventy  per  cent,  of  the  popula- 
tion were  foreign,  or  descendants  of  foreigners. 
Here  we  have  Germans,  French,  Swedes,  Belgians, 
Norwegians,  Danes,  Icelanders,  Polanders,  Bul- 
garians, Italians,  Greeks,  and  Armenians.  I  felt 
that  I  had  foreign  missions  dumped  down  at  my 
front  door.  The  problem  was  how  to  reach  these 
various  nationalities.  Was  the  Episcopal  Church 
here  to  be  merely  the  Church  of  emigrants  from 


THE  EPISCOPATE  169 

New  York  or  New  England  '^  Had  the  Church  a 
power  to  reach  members  of  these  several  nationali- 
ties and  supply  their  spiritual  needs  '^  If  she  were 
Catholic  in  her  doctrine  and  worship,  she  certainly 
could  meet  all  nations.  It  is  with  intense  satisfac- 
tion that  I  feel  she  has  done  so.  The  Church 
planted  in  localities  where  most  of  the  people  were 
Swedes  or  Bulgarians  or  Belgians,  has  found  a 
footing,  and  congregations  have  developed.  Of 
course  some  adaptation  or  accommodations  have 
been  made.  Thus,  for  instance,  the  Lutherans 
have  to  be  carefully  treated  in  respect  to  their  con- 
firmations. With  the  advice  of  some  of  my  fellow 
Bishops,  I  have  ruled  that  I  do  not  require  the 
adult  Lutherans  to  come  publicly  forward  for  Con- 
firmation. They  have  already  witnessed  their  be- 
lief in  Christ  before  a  Christian  congregation. 
They  have  received,  too,  a  pastoral  blessing,  which 
is  good  as  far  as  it  goes.  On  being  admitted  to  our 
communion,  I  have  only  asked  them  to  come  at  a 
separate  service,  and  receive  the  laying  on  of  the 
hands  of  a  Bishop,  and  so  gain  the  grace  of  con- 
firmation. 

The  Belgian  Old  Catholics,  also,  much  inter- 
ested me,  as  they  had  done  my  predecessor. 

A  number  of  Roman  Catholics  situated  in  Door 
County,  and  who  are  mostly  Belgian,  had  broken 
away  from  Rome  and  taken  the  position  of  Old 
Catholics. 

Bishop  Brown  laid  the  situation  before  our 
Bishops  in  Council.  They  agreed  to  let  Bishop 
Bro^vn  take  charge  of  the  work  as  Bishop,  and 
permitted  the  use  there  of  the  Old  Catholic  Liturgy 


170  A  JOURNEY  GODWARD 

used  in  Switzerland.  It  was  to  form  thus  a  sort  of 
uniat  Church.  Bishop  Brown  informed  me  of 
these  facts,  and  Bishop  Williams,  our  Presiding 
Bishop,  also,  when  I  became  Bishop,  confirmed  this 
statement. 

A  Frenchman  of  the  name  of  Rene  Vilatte,  who 
had  left  the  Roman  Catholic  Church  and  taken 
charge  of  a  Presbyterian  place  of  worship  at  Green 
Bay,  applied  to  Bishop  Brown.  He  became,  ac- 
cording to  the  official  record,  a  candidate  for  Holy 
Orders  in  our  diocese.  In  order  to  shorten  the 
time  of  his  candidacy,  and  meet  the  requirements 
of  his  new  worl^.  Bishop  Brown  sent  him  to 
Switzerland.  There  Bishop  Herzog,  acting  for 
Bishop  Brown,  and  at  his  request,  ordained  him, 
he,  Vilatte,  taking  his  canonical  oath  of  obedience 
to  the  Bishop  of  Fond  du  Lac.  He  was  given 
charge  of  this  Old  Catholic  mission,  the  property 
of  the  church  and  buildings  belonging  to  our 
diocese.  He  was  partly  supported  out  of  the  dio- 
cesan funds,  sat  in  the  Council  along  with  the 
other  priests  belonging  to  the  diocese,  and  was 
visited  by  the  Bishop,  who  confirmed  his  candi- 
dates, and  was,  like  any  other  clerg}Tnan,  under 
the  Bishop's  jurisdiction.  The  work,  however,  was 
a  very  small  one,  though  exaggerated  reports  were 
given  out  about  it  by  Vilatte,  who,  being  ambitious 
to  become  a  Bishop,  applied  to  the  Old  Catholics  in 
Holland.  He  proposed  to  me  to  be  consecrated  as 
a  ''Bishop- Abbot"  to  the  American  Old  Catholics 
and  as  a  suffragan  to  myself ;  but  the  canons  of  our 
Church  did  not  allow  of  this,  and  as  I  had  no  au- 
thority to  do  so,  I  refused  his  request.    Neither  did 


THE  EPISCOPATE  171 

I  think  him  either  morally  or  intellectually  fitted 
for  the  office. 

I  consulted  with  the  Rt.  Eev.  Dr.  Williams,  our 
Presiding  Bishop,  as  to  what  I  should  do.  Act- 
ing under  his  advice,  I  wrote  the  Archbishop  of 
Utrecht  that  I  would  transfer  Vilatte  from  my 
jurisdiction  to  that  of  His  Eminence  if  he  so 
wished.  In  this  way  our  Church  would  be  relieved 
of  Vilatte,  and  not  responsible  for  having  any  con- 
nection with  him.  I  pointed  out  to  the  Archbishop 
that  all  the  property  of  the  mission  belonged  to  our 
diocese  and  was  legally  held  by  it.  In  case  of  his 
accepting  Vilatte,  he,  Vilatte,  would  be  obliged  to 
leave  this  work,  and  I  would  appoint  some  other  in 
his  place. 

The  Old  Catholics  of  Holland  declined.  Sub- 
sequently, Vilatte  repudiated  my  jurisdiction  and 
left  our  conmiunion,  whereupon,  according  to  our 
canons,  I  was  obliged  to  depose  him.  He  had  lost, 
when  he  left,  the  confidence  of  all  our  clergy  and 
people.  He  subsequently  obtained  a  Consecration 
from  some  Bishop  in  India,  who,  I  think,  was  de- 
ceived by  his  statements  as  to  his  relation  to  myself 
and  the  extent  of  his  work.  The  American  Bishops 
declared  his  episcopal  orders  to  be  void.  Subse- 
quently he  submitted  to  and  re-joined  the  Roman 
Communion.  Again  he  left  Rome,  and  has  become 
an  ecclesiastical  wanderer.  But  the  work  in  my 
diocese  has  gone  on,  and  I  have  now  three  parishes 
under  three  priests,  where  the  Old  Catholic  ser- 
vices are  continued.  In  all  this  difficult  matter, 
difficult  for  a  young  Bishop,  I  consulted  our  Pre- 
siding Bishop  and  followed  his  counsel.    We  did 


172  A   JOURNEY   GODWARD 

not  wish  to  further  a  scheme  which  would  make 
Vilatte  a  Bishop,  nor  did  we  wish  to  offend  the  Old 
Catholics  of  Holland.  Bishop  Williams,  in  stat- 
ing the  matter,  as  he  did  subsequently,  to  the 
House  of  Bishops,  warmly  commended  the  course  I 
had  taken,  as  having  saved  the  Church  from  what 
might  have  become  a  great  scandal,  like  to  that  of 
the  Mexican  affair. 

Educational  Work. 

It  was  a  source  of  joy  to  me  to  find  that  my 
predecessor  had  in  1886  started  a  small  home 
school  for  girls,  which  he  had  placed  under  the 
care  of  a  sisterhood  of  widows  called  after  St. 
Monica.  It  occupied  two  lots  near  the  Cathedral, 
and  had  about  a  hundred  and  forty  feet  of  front- 
age. The  buildings  were  old,  and  at  the  time 
Bishop  Brown  passed  away  they  were  much  in 
debt.  It  is  a  mercy  that  this  good,  faithful  Bishop 
did  not  laiow  or  realize  the  amoimt.  The  debts  of 
which  I  became  aware  did  not  seem  to  decrease, 
and  after  a  time  I  had  to  employ  an  expert,  and 
then  found  that  the  indebtedness  was  at  least 
$7,000.  I  could  have  let  the  school  go  into  bank- 
ruptcy, but  it  would  scarcely  have  paid  its  credi- 
tors ten  cents  on  a  dollar.  A  failure  of  this  kind 
would  have  brought  scandal  on  the  Church  and 
greatly  injured  its  standing  amongst  the  people.  I 
think  I  was  made  ill  by  this  new  strain,  which  I 
have  only  partially  stated.  But  I  was  enabled  by 
the  good  offices  of  friends  to  pay  off  the  debt  and  to 
reorganize  the  school.  At  the  request  of  the  sis- 
ters and  on  my  nomination  the  Rev.  B.  Talbot 


Q 
Q 
O 

o1 
W 

O 
H 

< 

Pi 
o 


THE  EPISCOPATE  173 

Hogers  took  charge  of  it  in  1893.  We  began  to  sell 
the  old  buildings  and  to  erect,  gradually,  a  large 
stone  one.  But,  as  all  my  works  have  suffered 
from  put-backs,  or  Satan's  assaults,  so  I  had  an- 
other. A  good  Churchwoman,  a  widow,  of  my  dio- 
cese, consulted  me  about  the  making  of  a  will.  I 
said  first, ' '  There  are  your  two  boys  to  be  provided 
for."  "They  will  have,"  she  said— and  she  was  a 
most  devoted  mother— "all  that  is  good  for  them. 
My  own  means  I  wish  to  give  to  the  Church  in  our 
diocese. ' '  On  one  occasion,  she  said  to  me,  ' '  I  have 
left  you  a  large  sum  of  money."  I  said:  "Of 
course,  it  is  for  the  Church  and  I  will  so  dispose 
of  it."  She  was  taken  ill  and  then  told  me :  "My 
will  is  in  the  bank,  and  my  brother"  (who  was  one 
of  its  chief  officers)  "is  my  man  of  business."  On 
my  inquiring  of  him,  after  her  decease,  about  his 
sister's  will,  he  said  she  never  left  any.  I  could 
do  nothing,  save  pray  that  my  good  angels  would 
come  to  my  aid.  They  did.  The  will  was  never 
found,  but  the  man  was  found  out  to  be  a  great  de- 
faulter, and  was  sent  to  the  United  States  prison. 
The  school,  taking  the  name  of  Grafton  Hall, 
was  finally  completed.  It  is  a  grand  stone  build- 
ing, with  a  slate  roof,  a  frontage  of  a  hundred  and 
eighty  feet,  with  a  wing  extending  a  hundred  and 
fifty.  It  is  admirably  equipped  and  furnished.  It 
has  its  own  artesian  water  supply  and  electric  light- 
ing and  heating  plant.  It  now  occupies  five  acres 
or  more  of  land.  It  is  practicaHy  fire-proof. 
Every  young  lady  student  has  her  own  room. 
There  has  been  no  serious  illness  during  the  whole 


174  A  JOXJRNEY  GODWAED 

fifteen  yestrs  since  its   construction.    There   are 
about  100  students  in  all  in  the  departments. 

The  educational  work  is  divided  into  three  sep- 
arate departments.  There  is  a  Preparatory  or 
Grammar  School,  which  has  a  building  by  itself 
and  has  mostly  day  scholars.  Then  there  is  the 
Academy  or  High  School  grade,  and  lastly,  the 
Seminary,  or  Junior  CoUege,  which  covers  three 
years  of  college  work.  There  are  also  the  affiliated 
departments  of  music,  domestic  science,  art,  and 
physical  training.  The  Academy  is  accredited  by 
the  State  University.  The  graduates  of  the  Sem- 
inary are  admitted  on  our  diplomas  to  the  Univer- 
sities for  the  Sophomore  and  Junior  years.  It  is 
incorporated  under  the  general  statutes  of  the 
State,  which  require  all  its  income  to  be  used  for 
school  purposes.  It  can  thus  pay  no  dividends 
and  it  is  free  from  taxation.  It  is  without  expense 
for  rent  and  so  its  rates  are  low.  It  has  a  faculty 
of  twenty  teachers.  Its  school  life  is  marked  by 
brightness  and  happiness  and  fair  diligence  in 
study.  Religion  is  not  forced  upon  the  students, 
but  enters  into  their  life  in  a  voluntary  and  healthy 
way.  Reaching  the  best  of  our  western  society, 
the  influence  of  the  institution  is  growing  every 
year.  It  needs,  as  all  educational  institutions  do, 
an  endowment.  I  cannot  thank  God  enough— as 
I  have  seen  class  after  class  go  out,  trained  in 
good  religious  principles  and  well  equipped  for 
life's  duties— for  the  privilege  given  me  in  estab- 
lishing this  noble  work. 


the  episcopate  175 

The  Cathedral. 

Bishop  Brown  had  been,  when  a  priest,  greatly 
interested  in  the  cathedral  system.  He  had  been 
largely  consulted  in  drawing  up  the  statutes  of  the 
Cathedral  at  Albany.  When  he  came  out  to  the 
diocese,  he  had  the  intention  of  establishing  the 
system  here.  He  got  St.  Paul's  parish.  Fond  du 
Lac,  to  take  steps  to  change  its  parish  organization 
into  that  of  a  Cathedral. 

It  was  part  of  the  scheme  that  the  owners  of  the 
pews  should  relinquish  their  rights  and  establish 
the  custom  of  free  sittings.  My  own  feeling  has 
ever  been  in  favour  of  a  church  thus  open  to  rich 
and  poor  alike,  but  my  experience  has  been  that 
some  endowment  or  pledge-envelope  system  is  ne- 
cessary for  its  support.  It  was  especially  necessary 
here,  where  the  expense  incident  to  a  Cathedral  or- 
ganization was  large,  and  the  congregation  not 
wealthy.  Although  it  has  a  daily  Celebration  and 
the  offices  are  daily  said,  its  whole  yearly  expense 
for  fuel,  lights,  sexton,  organist,  choir,  and  clergy 
is  within  four  thousand  dollars.  This  is  not  so 
much  as  a  small  city  mission  in  the  East  requires 
for  its  maintenance.  Yet  this  small  amount  is  not 
met  by  the  ordinary  voluntary  offerings  of  the 
people.  Our  Cathedral,  I  may  here  say,  needs  a 
partial  endowment.  It  was  a  great  act  of  faith  on 
the  part  of  Bishop  Brown  to  give  up  a  settled  in- 
come derived  from  pew  rents,  and  it  has  been  a 
struggle  on  the  part  of  the  people  to  keep  out  of 
debt. 

The  Council  of  the  diocese  accepted  St.  Paul's 


176  A  JOURNEY  GODWAED 

as  its  Cathedral  church,  and  imposed  upon  Bishop 
Brown  the  duty  of  drawing  up  its  statutes,  but  he 
died  before  he  had  accomplished  this  work.  I  took 
it  up  very  slowly.  There  had  been  at  this  time  in 
America  two  t3^pes  of  a  Cathedral.  In  one  the 
Bishop  was  in  the  place  of  a  Rector,  and  the  so- 
called  Canons  were  practically  his  assistants.  In 
the  other  case,  and  it  was  where  a  i^arish  had  been 
dignified  with  the  title  of  a  Cathedral,  the  Rector, 
to  whom  was  given  the  title  of  Dean,  continued  to 
be  Rector.  In  the  first  instance,  the  Bishop  was 
everything,  everybody  being  under  him.  In  the 
second  he  was  nothing,  or  his  authority  was  largely 
controlled  by  the  Rector.  In  the  diocese,  as  in  Al- 
bany, a  complicated  system  of  a  larger  and  a 
smaller  Chapter  was  established.  It  seemed  to 
me  that  the  machinery  was  cumbersome  and  com- 
plicated. 

In  our  Cathedral  system,  the  Bishop  is  the 
Dean.  The  heads  of  our  schools,  which  are  thus 
connected  with  the  Cathedral,  are  ex-officio  Can- 
ons. Another  Canon,  who  is  responsible  under  the 
Dean  for  the  spiritual  care  of  the  people,  is  nomi- 
nated by  the  Bishop  and  chosen  by  the  chapter. 
He  has  charge  of  the  Sunday  school  and  of  the  par- 
ish visiting.  The  rights  of  the  laity  are  secured  by 
an  election,  at  Easter,  of  four  laymen.  The  diocese 
is  represented  by  its  Treasurer  and  the  Archdea- 
cons. It  is  to  be  noted  that  there  is  no  one  person 
who  exercises  the  power  that  a  Rector  does  in  an 
ordinary  parish.  Rectorial  powers  are  distrib- 
uted. All  the  Canons  have  equal  rights  in  the 
Cathedral,  and  take  part  as  directed  by  the  Dean 


THE  EPISCOPATE  177 

in  the  services.  The  lait}^  can  call  on  any  one 
Canon  for  baptism,  or  marriage,  or  funeral,  and 
can  resort  to  any  they  please  for  confession.  The 
Dean  publishes  and  posts  in  the  sacristy  a  monthl,y 
list  of  the  daily  celebrants  and  monthl}^  preachers. 
The  question  of  ritual  is  a  somewhat  difficult 
one.  It  is  important  that  a  certain  uniformity 
should  be  observed,  and  that  changes  should  not 
even  b}^  the  Bishop  be  arbitrarily  made.  It  is 
therefore  expedient  that  there  should  be  a  book  of 
Customs  regulating  the  chief  points  of  ceremonial 
and  ritual.  This  is  drawn  up  by  all  the  clerical 
members  of  the  Chapter,  and  cannot  be  altered  by 
the  Bishop,  save  after  deliberation  and  vote  of  the 
Chapter.  This  protects  all  parties.  The  harmon- 
ious working  of  this  system  has  been  a  proof  of  its 
efficacy.  It  has  been,  with  modifications,  adopted 
elsewhere.  It  differs  so  from  the  English  method 
that  it  may  be  called  the  American  Cathedral 
System. 

The  Convent. 

The  Sisterhood  of  the  Holy  Nativity  is  es- 
pecially devoted  to  the  Devotional  Life,  the  help 
of  souls,  and  the  aid  of  the  clergy.  The  life  is 
based  on  the  three  counsels  of  perfection.  Pov- 
erty, Chastity,  and  Obedience.  But  as  every  Com- 
munity has  its  own  expression  of  the  life  and 
should  be  adapted  to  its  own  kind  and  Church 
environment,  so  it  is  with  ours.  The  Religious 
Life  has  passed  through  many  phases,  has  been  se- 
verely attacked  by  the  world,  and    has    not    been 


178  A  JOURNEY  GODWAED 

without  its  own  faults.  To  love  a  simple  life,  and 
so  to  practise  poverty,  is  to  imitate  the  Master.  It 
is  both  a  healthy  life,  and  a  witness  against  the 
luxury  of  the  world.  But  as  is  well  known.  Re- 
ligious professing  individual  poverty  have  sought 
Avealth  for  their  orders.  In  Scotland,  for  instance, 
a  large  portion  of  the  landed  estates  was  in  the 
hands  of  the  monks.  The  history  of  Religious 
Communities  shows  how  drastic  reforms  were 
needed  to  remove  this  and  other  evils. 

In  the  Nativity  Sisterhood,  a  Novice  is  at  liber- 
ty to  dispose  of  her  income  at  her  own  discretion, 
and  when  inheriting  property  at  the  time  of  pro- 
fession, makes  a  will,  disposing  of  her  property 
with  due  regard  to  any  claims  of  her  relations. 

The  extremes  of  asceticism  are  avoided.  In 
respect  of  food,  the  order  is  bidden  to  take  into 
consideration  "the  laws  of  health,  that  are  better 
understood  now  than  formerly,  and  to  avoid  mak- 
ing a  rule  of  diet  so  strict  as  to  require  dispensa- 
tion, for  it  is  far  better  to  have  a  moderate  rule  ob- 
served than  the  appearance  of  keeping  a  severe 
one  which  must  be  broken." 

In  respect  of  chastity,  her  rule  declares,  hers  is 
not  an  enclosed  life.  In  union  with  the  missionary 
spirit  of  Jesus,  the  Sister  mingles  with  the  world, 
that  she  may  win  souls  to  Him.  It  is  not  by  killing 
her  affections  that  she  will  do  this.  She  will  love 
her  Superior,  her  Sisters,  her  relatives,  and  those 
to  whom  she  ministers.  The  heart  is  not  to  be  dead, 
but  living  with  the  love  of  God.  It  is  a  saying  of 
a  saint  that  "we  do  not  love  God  more  by  ceasing 
to  love  our  fellow  men."     The  love  of  our  fellows 


EPISCOPAL  RESIDENCE  AND  CONVENT  OF  THE  HOLY  NATIVITY, 

FOND  DU  LAC. 


THE  EPISCOPATE  179 

must  not  come  in  between  us  to  separate  us  from 
the  love  of  God,  but  should  help  us  to  rise  into  the 
fulness  of  His  love.  The  exaggerated  way  in 
which  obedience  has  been  developed  in  some  orders 
has  made  us  find  its  limitations.  It  is  limited  in 
three  ways:  by  the  moral  law,  by  the  Church's 
authority,  and  by  the  object  which  the  institute 
proposes  to  itself.  Thus,  no  one  can  be  command- 
ed to  violate  a  moral  precept,  to  disobey  the 
purposes  for  which  the  sisterhood  was  formed. 
The  basis  of  all  profitable  obedience  must  be  love ; 
the  love  of  God,  and  of  all  others  in  Him.  Based 
on  these  broad  principles,  the  sisterhood  has 
proved  a  singularly  happy  and  united  one. 


CHAPTER  IX. 

SCRIPTURE  AND  THE  SACRAMENTS. 

I  will  give  poiver  unto  viy  tivo  witnesses. 

These  are  the  two  olive  trees,  and  the  two  candlestichs  stand- 
ing before  the  God  of  the  earth. 

I  must  apologize  to  my  readers  for  introducing 
so  much  instruction  into  my  book.  One  could  write 
a  book  full  of  anecdotes  concerning  the  persons  one 
has  met,  and  details  of  old  controversies  which  have 
passed  away.  I  have  said  enough  about  the  facts 
of  my  own  outward  life  to  satisfy  curiosity,  and 
will  try  to  give  some  notion  of  my  spiritual  one. 
It  is  only  with  the  intent  of  encouraging  souls, 
poor  and  weak  as  mortals  are,  and  helping  them 
on,  that  I  have  been  willing  to  write  what  I  have. 
My  readers  and  friends  must  let  me  preach  a  little 
and  not  merely  write  for  their  entertainment. 

There  were  two  things  which  necessarily  en- 
gaged my  Episcopal  attention.  The  first  was  the 
degree  of  latitude  permitted  as  to  belief  in  Hoh^ 
Scripture.  According  to  the  Church's  teaching, 
Christianity  is  based  upon  a  Person,  Jesus  Christ. 
The  Church  declares  that  as  God  has  inspired  the 
writers  of  Holy  Scripture,  He  is  to  be  regarded  as 
its  author.  But  the  Church  does  not  require  us 
to  believe  in  the  Scriptures,  but  to  believe  in  God, 


SCRIPTURE  AND  THE  SACRAMENTS  181 

in  Jesus  Christ,  in  the  Holy  Ghost,  in  the  Holy 
Catholic  Church.  The  relation  of  the  Bible  to  the 
Church  is  this:— she  has  separated  some  of  her 
writings  from  others,  which  she  calls  her  Holy 
Scriptures.  She  determines  what  writings  are  to 
be  put  in  this  class ;  and  by  the  power  of  the  Holy 
Grhost  dwelling  in  her,  she  interprets  them.  She 
teaches  her  children  the  Faith  which  she  has  re- 
ceived from  the  beginning,  and  she  cites  her  Holy 
Scriptures  as  a  witness  to  it. 

In  our  day  there  has  been  a  more  scientific  in- 
vestigation concerning  the  origin  of  the  Books  of 
Holy  Scripture  than  ever  before.  The  Church  has 
no  opposition  to  the  investigation  of  science  in  any 
department  of  knowlege.  Nothing  has  so  far  been 
demonstrated  that  contradicts  the  dogmas  she  has 
declared  essential.  We  may  allow,  for  instance, 
the  allegorical  character  of  the  early  chapters  of 
Genesis  without  denying  the  sinful  tendency  found 
in  man's  nature  by  reason  of  heredity.  Man  has 
fallen  away  from  God. 

The  late  papal  pronouncement  forbidding  a 
denial  of  the  literal  historic  account  of  the  origin 
of  man  and  woman,  and  the  story  of  the  serpent 
and  apple,  is  much  like  the  condemnation  of  Gal- 
ileo and  the  Copernican  theory.  This  denial  had 
papal  sanction.  Now  again  Rome  goes  against 
modern  science  and  its  discovery.  To  deny  what 
is  called  the  Darwinian  theory,  or  the  evolutionary 
process,  is  as  unwise  as  to  deny  the  truth  of  the 
world's  diurnal  revolution  or  orbit  about  the  sun. 
The  one  exception  the  papal  decree  allows,  is  that 
the  "day"  of  Genesis  may  be  an  indefinite  period. 


182  A  JOURNEY  GODWARD 

Now  the  discovery  of  the  law  of  progress  in  the  nat- 
ural world,  rightl}"  understood,  is  in  favor  of  the 
doctrine  of  the  progressive  development  of  man  (in 
and  through  the  Incarnate  Lord) ,  into  a  final  union 
with  God,  which  secures  sinlessness  and  eternal 
life.  The  grand  mistake  of  Rome  is  not  only  in  its 
denial  of  the  truth  revealed  in  nature,  and  dis- 
covered by  science,  but  in  its  theory  that  God,  hav- 
ing made  a  perfect  and  supernatural  being  who  fell 
by  sin  away  from  God,  came  and  died  in  order  to 
restore  man  to  his  former  condition.  There  is  a 
partial  truth  in  this.  But  the  larger  one  is  that 
God,  in  spite  of  man's  sinfulness,  came  to  forgive 
and  lift  him  up  into  a  higher  degree  of  union  and 
life  in  Himself  than  he  had  before.  In  the  Incar- 
nate One,  creation  advances  to-  its  completion. 
Jesus  Christ  is  the  embodiment  of  progress,  and 
we  attain  to  our  new  union  with  the  divine  life 
through  Him. 

Again,  in  respect  of  the  Holy  Scriptures:  the 
Anglican  Church  stands  for  truth.  It  places  no 
ban  on  research  into  the  origin  of  the  various 
biblical  books.  It  encourages  priests  and  laymen 
to  study  God's  Holy  Word.  Nothing  that  science 
can  discover  concerning  the  origin  of  the  books,  or 
the  method  of  their  compilation,  can  affect  their 
corroborative  value  as  to  the  teaching  of  the 
Church.  It  is  by  living  in  the  Church,  and  pri- 
marily listening  to  her  teaching,  that  the  written 
word  is  best  understood.  What  the  Holy  Spirit 
has  enlightened  the  Church  to  read  out  of  Holy 
Scripture,  the  Holy  Spirit  put  into  it,  to  be  so 
read.     Differences  of    interpretation    may    exist 


SCRIPTURE  AND  THE  SACRAMENTS  183 

about  different  texts,  but  the  mind  of  the  Spirit  is 
to  be  found  in  the  Church's  common  and  enduring 
consent.  Further  let  us  say  that  the  Anglican 
Church,  along  with  the  Primitive,  requires  nothing 
to  be  held  as  of  faith  but  what  is  so  proven  by  the 
written  word.  The  Church  teaches  by  the  living 
witness  of  her  organization,  by  the  Creeds  and 
Sacraments,  and  her  children,  responding  in  life, 
become  incorporated  with  the  Truth  and  are  pos- 
sessed with  it.  By  authority.  Scripture,  and  prac- 
tice, the  truth  is  believed  in  and  known. 

The  next  matter  of  importance  in  my  Episco- 
pate was  the  teaching  of  the  Church's  Sacramental 
system.  As  in  the  order  of  nature  God  gives  us 
His  gifts  of  life,  and  its  maintenance  through  or- 
dained instrumentalities,  so  it  is  in  the  spiritual 
order.  The  Holy  Scripture  and  the  Sacraments 
are  the  two  witnesses  standing  before  the  Temple 
of  the  Church  and  they,  by  written  word  and  ac- 
tion, declare  the  Faith.  They  are  two  independent 
witnesses.  The  Holy  Scriptures  are  the  Word 
written,  the  Sacraments  are  the  Gospel  in  action. 
They  are  the  two  candlesticks  which  give  us  the 
Gospel  light,  the  two  olive  trees  filled  with  the  oil  of 
the  Holy  Spirit.  They  have  power  with  God  to 
bring  down  blessing  from  heaven,  and  if  any  man 
hurt  them,  fire  proceedeth  out  of  their  mouth. 
War  will  be  made  against  them  by  earthly  powers 
and  the  earth  will  rejoice  over  them  and  they  shall 
be  accounted  as  dead,  but  they  shall  arise  and  stand 
on  their  feet,  and  great  fear  shall  fall  upon  their 
enemies. 

The  Sacraments  have  a  harmony  between  them- 


184  A  JOURNEY  GODWARD 

selves.  In  the  order  of  time  Baptism  is  the  first, 
because  to  live,  one  must  be  born.  Confirmation  is 
next,  because,  being  born,  one  must  be  clothed,  or 
protected  by  heavenly  armour.  The  Eucharist  is 
next,  for  we  must  be  fed  in  order  to  live,  with  the 
Bread  from  Heaven.  Penance  follows  as  the  rem- 
edy for  the  soul's  sickness.  Marriage  gives  sub- 
jects for  the  Sacraments,  and  the  Holy  Orders  give 
ministers  for  them.  Unction  comes  last,  being  for 
the  good  of  the  body,  and  for  commendation  of  the 
soul  to  God. 

The  Sacraments  correspond  with  the  Church's 
needs.  Baptism  gives  us  spiritual  children.  Con- 
firmation makes  them  the  Church's  soldiers.  Pen- 
ance gives  them  back  alive  to  her.  The  Eucharist 
provides  a  sacrificial  work  and  feast  upon  the  sac- 
rifice. Orders  prolong  the  personal  ministration  of 
Christ  within  the  Church.  Marriage  reveals  the 
mystery  that  the  Church  and  Christ  are  one.  Unc- 
tion declares  the  abiding  of  the  Spirit  and  prepares 
the  Church's  children  for  the  meeting  with  their 
Lord. 

The  Sacraments  declare  our  union  with  Christ. 
In  Baptism  we  are  made  members  of  Him.  In 
Confirmation  we  are  united  to  His  Mission.  In  Ab- 
solution, cleansed  by  His  Blood.  In  the  Eucharist 
we  are  incorporated  into  Himself.  In  Holy  Orders 
united  to  His  priesthood.  In  Unction  we  receive  of 
His  health  and  peace.  In  Matrunony  we  are  joined 
in  Him  to  one  another. 

The  Sacraments  are  encyclopaedic  in  their  char- 
acter as  witnesses  of  the  Gospel.  Baptism  reveals 
the  doctrine  of  the  Blessed  Trinitv.    The  Holv  Eu- 


SCRIPTURE  AND  THE  SACRAMENTS  185 

charist  bears  witness  to  the  truth  of  the  Incarna- 
tion, and  our  Lord's  Death  and  Passion.  The 
broken  Bread  and  the  outpoured  Cup  declare  the 
mystery  of  His  Atonement.  The  Eucharist  wit- 
nesses to  Christ's  abiding  Presence  in  His  Church. 
Union  with  Him  is  the  source  of  all  resurrection, 
and  the  bond  of  union  which  makes  His  Church 
indissolubly  one. 

Ceremonial. 

I  have  dealt  with  the  legality  of  the  Church's 
ceremonial  in  the  last  three  chapters  of  my  work 
entitled  A  CatJiolic  Atlas.  My  legal  studies  con- 
vinced me  that  the  Ornaments  Rubric  in  the  Eng- 
lish Prayer  Book  refers  to  a  time  anterior  to  the 
First  Prayer  Book  of  King  Edward  YI.  With  a 
legal  argument  which  I  A^enture  to  think  unanswer- 
able, I  demonstrated  that  the  only  position  as- 
signed by  the  rubric  to  the  priest  at  the  Consecra- 
tion of  the  Elements  was  what  is  popularly  called 
the  Eastward  position.  Moreover,  I  have  shown 
that  the  rubric  at  the  end  of  the  Communion  Ser- 
vice does  not,  literally  and  legally  construed,  for- 
bid the  Reservation  of  the  Blessed  Sacrament.  It 
is  an  argument  which  I  have  not  seen  stated  else- 
where, but  which  I  believe  to  be  thoroughly  sound 
and  in  conformity  with  the  rules  of  legal  construc- 
tion. 

Twenty-five  years  from  now,  when  the  inherited 
prejudices  of  our  Bishops  have  been  so  broken 
down  as  to  allow  of  an  impartial  judgment,  I  do 
not  doubt  that  the  legality  of  Reservation  of  the 
Blessed  Sacrament  will  be  generally  acknowledged. 


186  A  JOURNEY  GODWARD 

It  was  reserved  in  the  early  Church,  to  which  we 
ap23eal,  and  carried  to  the  sick.  We  cannot  reject 
this  use  without  rejecting  the  authority  of  an- 
tiquity. It  is  explicitly  allowed  in  the  Scotch  Lit- 
urgy, and  so  cannot  be  held  to  be  against  the  teach- 
ing of  the  Thirty-nine  Articles,  which  are  part  of 
the  Scotch  book.  Our  own  American  Prayer  Book 
requires  the  consumption  of  the  consecrated  ele- 
ments that  '^remain  after  the  Communion."  It 
thus  differs  from  the  English,  which  refers  to  that 
which  remains  when  the  whole  Service  is  con- 
cluded. The  ''Communion  is  over,  and,  according 
to  the  Rubric  in  the  ordering  of  priests,  the  Com- 
munion is  done"  before  the  Service  is  ended.  The 
American  Rubric  relating  to  the  consumption  of 
the  elements,  thus  refers  only  to  those  which  have 
to  do  with  the  Communion  of  the  people  present. 
It  does  not  apply  to  what  the  Priests  might  set 
aside  for  the  Communion  of  the  absent  sick.  I 
have  given  my  reasons  why  the  English  Rubric, 
honestly  and  legally  construed,  was  set  forth  for 
the  prevention  of  irreverence,  and  not  to  forbid 
reservation,  and  technically  construed,  it  does  not 
do  so.  There  are  those  who,  from  theological  rea- 
sons, do  not  think  the  Blessed  Sacrament  should  be 
extended  beyond  its  purpose  of  Communion.  Now 
Reservation  for  the  sick  does  not  do  this.  But  it 
is  to  be  observed  that  the  spirit  of  our  Prayer  Book 
does  not  so  limit  its  use.  For  unlike  the  custom  in 
the  Roman  Church  of  the  Priest  consuming  the 
Blessed  Sacrament  after  his  own  Communion,  the 
Anglican  rite  compels  the  Reservation  of  the 
Blessed  Sacrament  not  for  Communion,  but  for 


SCRIPTURE  AND  THE  SACRAMENTS  187 

purposes  of  devotion.  She  has  taken  the  Gloria  in 
Excelsis  from  its  original  primitive  position  at  the 
beginning  of  the  Service,  and  her  children  are  com- 
pelled to  utter  this  great  act  of  praise  and  prayer 
in  the  presence  of  the  Blessed  Sacrament.  She 
reserves  it  thus,  not  for  Communion,  but  for  de- 
votion. 

In  America,  freed,  thank  God,  from  State  in- 
fluence and  from  questions  arising  under  the  Eng- 
lish rubric,  I  officially  declared  to  our  Council  that 
our  Prayer  Book  was  to  be  interpreted  in  conform- 
ity with  the  traditions  of  the  Universal  Church  of 
Christ.  Our  official  ruling  as  Ordinary,  and  so 
publicly  declared,  was  that  the  Eucharistic  vest- 
ments, the  mixed  Chalice,  wafer  breads,  the  East- 
ward position,  lights  on  the  Altar  or  borne  in  pro- 
cession, and  incense,  were  the  allowed  usages  of 
the  diocese  of  Fond  du  Lac.  I  also  ruled  that 
the  Blessed  Sacrament  might  be  reserved  for  the 
sick,  and  carried  to  them.  Moreover,  I  said  to  my 
clergy:  *' Whenever  your  people  wish  the  anoint- 
ing prescribed  by  St.  James,  you  know  that  the  oil 
is  consecrated  by  us,  as  it  was  by  my  predecessor, 
and  so  none  need  be  without  the  means  used  for 
the  body's  recovery  or  the  comforting  grace  it 
brings  to  the  soul  at  the  time  of  its  departure." 

For  my  own  part,  in  conformity  with  a  report 
of  the  conomittee  of  the  House  of  Bishops  on  Epis- 
copal vestments,  which  recognizes  the  legality  of 
the  use  of  cope  and  mitre,  I  adopted  these  in  the 
beginning  of  my  episcopate,  without  any  adverse 
remark  on  the  part  of  my  people.  So  it  has  come 
to  pass  that  the  present  generation  of  churchmen 


188  A  JOURNEY  GOD  WARD 

have  always  seen  the  Bishop)  in  vestments  which 
distinctively  mark  his  office. 

In  traveling  about  my  diocese,  it  has  been  my 
habit  to  present  to  the  Churches  and  missions  the 
Altar  ornaments  in  places  where  they  did  not  have 
them.  I  would  give  as  memorials  of  my  visitation, 
candlesticks,  Altar  desks.  Altar  Crucifixes,  cruets 
for  the  lavabo,  censers  or  gongs,  Eucharistic  vest- 
ments, and,  whenever  an  Altar  was  built  or  re- 
stored, I  insisted  that  there  should  be  a  Tabernacle 
upon  it. 

As  a  result,  the  five  points  are,  with  one  excep- 
tion, universal,  and  there  are  over  twenty  Masses 
daily  offered  in  the  diocese.  Here  where,  sixty 
years  ago,  the  Indians  were  roaming  through  the 
forest,  and  Christianity  was  almost  unknown,  we 
have  such  a  revival  of  Catholic  worship  and  teach- 
ing as  Newman  in  his  days  at  St.  Mary's  never 
dreamed  of  as  possible.  It  is  through  the  daily 
Sacrifice  of  the  Altar,  and  the  revival  of  the  re- 
ligious life,  that  the  Church's  victory  is  assured. 

The  diocese  is  served  by  a  body  of  spiritually 
minded  and  earnest  clergy,  and  the  success  of  the 
assertion  of  the  Church's  principles,  as  embodied 
in  her  Prayer  Book  and  worship,  is  influencing  the 
dioceses  of  the  middle  West.  Should  these  words 
find  favour  in  the  heart  of  any  Catholic-minded 
layman  to  whom  God  has  entrusted  much  means, 
he  may  be  moved  to  aid  this  work  financially.  We 
need  endowments  for  our  mission  work.  Cathedral, 
our  sisterhood,  and  women's  college. 

My  relation  to  the  denominations  has  been  most 
friendly.     They    have    ver}^    often    placed    their 


SCRIPTURE  AND  THE  SACRAMENTS  189 

churches  at  my  disposal  when  wanting  to  preach  in 
some  locality  where  we  had  no  church  building  of 
our  own.  As  a  token  of  their  friendly  regard,  the 
University  of  Appleton,  which  is  under  Methodist 
administration,  gave  me  the  degree  of  LL.D.  It 
has  been  with  me  a  study  how,  without  sacrifice  of 
principle  on  either  side,  Christians  can  be  brought 
into  recognized  fellowship.  We  must  all  admit 
that  our  divisions  have  been  a  hindrance  to  the 
extension  of  Christ's  Kingdom.  We  must  try  to 
eliminate  sectarian  jealousy  and  rivalries.  We 
must  recognize  all  the  baptised  as  united  to  Christ 
and  so  to  one  another  in  Him.  We  should  not  let 
differences  of  opinion  separate  us.  While  theo- 
logical correctness  without  a  living,  loving  faith 
fails  to  unite  savingly  to  Christ,  errors  of  belief, 
if  not  wilful,  do  not  do  so.  Let  conferences  among 
the  clergy  take  the  place  of  pulpit  controversy. 
Let  us  avoid  that  irritating  spirit  of  proselyting 
which  our  Lord  condemned.  When  persons  feel 
that  their  religious  body  has  done  what  it  can  for 
their  spiritual  growth,  no  one  objects  to  their 
changing  their  religious  Church  connection.  We 
shall  all  do  most  for  the  Kingdom  by  growing  in 
personal  holiness,  and,  so  coming  closer  to  Christ, 
come  closer  to  one  another. 


CHAPTEE  X. 

TWENTY   YEAES   IN   THE   EPISCOPATE. 

The  following  is  a  paper  prepared  at  the  re- 
quest of  the  Committee  and  read  by  the  Rev.  B. 
Talbot  Eogers,  D.D.,  at  the  Jubilee  anniversary. 
Dr.  Rogers  was  the  first  priest  ordained  by  Bishop 
Grafton,  and  has  been  connected  with  the  diocese 
for  twenty  years.  In  his  positions  and  offices  of 
Archdeacon,  Canon  of  the  Cathedral,  Warden  of 
Grafton  Hall,  member  of  the  Standing  Committee 
and  Mission  Board,  he  has  had  special  facilities  of 
knowing  the  diocese,  its  needs  and  growth. 

''Fight  the  Good  Fight." 

By  the  Bev.  B.  Talbot  Bogers,  D.D. 

A  widowed  diocese  had  exercised  her  sover- 
eign privilege  and  called  a  priest  to  come  and  be 
her  Bishop.  In  the  providence  of  God  she  was 
led  to  do  what  no  diocese  in  the  Anglican  Com- 
munion had  done  since  the  Reformation.  She 
called  a  religious,  one  who  had  been  a  member  of  a 
religious  order,  had  helped  to  found  religious 
orders  for  women,  and  had  stood  uncompromis- 
ingly for  thirty  years  for  the  Catholic  religion. 
It  was  a  great  step,  taken  in  faith,  prompted 
largely  by  her  poverty  and  need,  and  encouraged 


TWENTY  YEARS  IN  THE  EPISCOPATE  191 

by  the  teaching  of  her  first  Bishop,  and  the  mem- 
ory of  de  Koven,  to  whose  genius  and  devotion  the 
diocese  owed  much  in  its  first  days;  and  lastly,  it 
was  under  the  leadership  of  Fr.  Gardner.  Com- 
ing to  the  diocese  under  Bishop  Brown,  he  had 
won  the  confidence  of  the  clergy  and  laity  by  his 
splendid  abilities  and  utter  self-sacrifice. 

At  his  suggestion  and  urgent  counsel,  Fr.  Graf- 
ton was  elected  by  a  strong  vote  of  the  clergy 
and  a  majority  of  the  laity  as  the  second  Bishop  of 
Fond  du  Lac.  Bishop  Brown  seemed  to  give  the 
seal  of  his  approval  when  he  wrote  in  his  journal, 
on  the  occasion  of  a  visit  to  Boston,  that  the  ser- 
vices at  the  Church  of  the  Advent  were  probably 
the  most  satisfactory  to  be  found  anywhere  in  the 
American  Church.  But  the  diocese  hardly  re- 
alized the  significance  of  that  choice.  It  almost 
shuddered  when  it  discovered  what  it  had  done. 
The  Church  at  large  awoke  and  rubbed  her  eyes. 
Opposition  was  aroused,  and  it  seemed  for  a  time 
as  though  another  de  Koven  were  to  be  sacri- 
ficed to  appease  blind  prejudice.  But  help  arose 
from  an  unexpected  quarter.  Bishop  Henry  C. 
Potter  wrote  a  letter  to  Dr.  Winslow  of  Boston, 
giving  his  unqualified  endorsement  of  Father 
Grafton,  condemning  any  outside  interference  and 
unwise  prejudice.  That  letter,  by  permission  of 
the  writer,  was  given  a  wide  circulation.  It  res- 
tored confidence  to  those  who  were  called  to  con- 
firm that  election.  Bishop  Potter  remained  an  un- 
faltering friend  to  his  dying  day.  The  Church  at 
large  has  done  more  than  confirm  that  election. 
She  has  three  times  followed  the  example.    But 


192  A  JOURNEY  GODWAED 

we  had  first  choice,  and  we  may  well  thank  God  that 
good  use  was  made  of  the  opportunity. 

The  election  took  place  November  13,  1888,  but 
the  consecration  was  delayed  until  St.  Mark's  Day, 
April  25,  1889. 

The  order  of  the  procession  is  interesting  now 
as  indicating  the  participants  and  many  associa- 
tions.    It  was  as  follows : 

Lay  members  of  the  Reception  Committee. 

Delegates  to  the  Council. 

Lay  members  of  the  Cathedral  Chapter. 

Lay  members  of  the  Standing  Committees  of  Fond  du  Lac 
and  Milwaukee. 

Sisters  of  St.  Monica  and  of  the  Holy  Nativity. 

Choristers  of  All  Saints'  Cathedral,  Milwaukee. 

Seminarians  with  crucifer  and  banner. 

Clergy  of  the  Diocese  of  Eond  du  Lac. 

Clergy  of  other  Dioceses. 

Cathedral  Clergy. 

Representative  of  the  Clerical  Association  of  Massachusetts. 

Clerical  members  of  the  Standing  Committees  of  Fond  du 
Lac  and  Milwaukee. 

Master  of  Ceremonies. 

The  Bishop-elect,  with  his  attending  Presbyters,  Rev.  Wm. 
Dafter  and  Rev.  Walter  R.  Gardner. 

The  Presenting  Bishops,  Gilbert  and  Knight,  with  Chaplains. 

Bishop  Burgess,  as  Preacher,  and  Chaplain. 

The  Co-Consecrators,  Bishops  Seymour  and  Kniekerbacker, 
with  Chaplains. 

Bishop  McLaren  of  Chicago,  and  the  Presiding  Bishop,  with 
his  Chaplain. 

There  was  a  large  and  interested  congregation. 
The  building  was  bare;  hardly  more  than  four 
walls  and  an  Altar.  As  we  look  back  to  that  day, 
surely  we  may  agree  wdth  the  one  who  has  left 
an  accomit  of  that  service :  ' '  On  a  review  of  the 
whole,  we  are  filled  with  devout  thankfulness,  and 
are  impelled  to  say  Laus  Beo!'^ 


TWENTY  YEARS  IN  THE  EPISCOPATE  193 

These  twenty  years  have  been  strenuous.  The 
seven  years  of  our  late  President's  activity  are  but 
a  partial  illustration  of  what  our  Diocesan  has 
been  about  these  twenty  years  for  Christ  and  His 
Church. 

''It  matters  not  what  corner  of  the  room  you 
place  me  in,  I  will  build  the  fire  hot  enough  to 
warm  the  whole  room, ' '  is  one  of  his  mottoes.  And 
having  spent  these  twenty  years  next  the  fire,  I 
assure  you  there  have  been  times  when  it  was  very 
warm. 

In  a  time  of  great  need  for  clergy  an  appeal 
was  sent  as  an  advertisement  to  some  of  our  east- 
ern Church  papers : 

''fire  and  blood. 

"We  need  young  men  filled  with  the  fire  of 
the  Holy  Spirit  and  inebriated  by  the  blood  of 
the  Holy  Sacrifice." 

The  appeal  was  answered.  Young  men  came 
and  went  to  the  front  with  noble  self-sacrifice  and 
devotion.  But  there  was  always  more  work 
waiting  to  be  done,  and,  as  the  work  developed, 
more  plans  and  work  at  the  center. 

During  the  first  summer,  with  the  aid  of  Na- 
shotah  students,  Fr.  Merrill,  the  General  Mission- 
ary, reopened  eighteen  closed  churches.  This  work 
was  continued  later,  first  under  one  Archdeacon 
and  then  under  two  and  three,  with  the  present 
missionary  organization. 

Those  near  our  Bishop  have  felt  at  times  that 
they  were  tied  to  the  wheels  of  a  racing  chariot. 
"The  King's  business  demands  haste,"  has  been 


194  A  JOURNEY  GODWARD 

another  favorite  motto.  Those  who  tried  to  hold 
the  pace  may  have  lost  their  heads  and  done  fool- 
ishly, but  with  perseverance  they  never  dropped 
from  heart  failure.  "Press  on  the  Kingdom," 
has  been  the  constant  word  of  cheer  and  encourage- 
ment, always  reinforcing  our  feeble  efforts  with 
generous  and  loyal  support.  I  have  tried  to  go 
through  some  of  the  writings  of  these  twenty  years. 
It  has  been  my  privilege  to  hear  all  the  Council  ad- 
dresses, but  I  little  appreciated  what  a  mine  of 
Church  teaching  they  contained.  They  should  be 
republished  separately.  It  needs  more  than  a 
year  to  re-read  what  the  Bishop's  ready  pen  has 
produced.  A  few  months,  with  other  obligations, 
have  not  been  sufficient.  Each  department  of  the- 
ology and  Church  history  has  paid  tribute  to  his 
needs  and  been  enriched  by  his  expression.  One 
print-shop  working  overtime  could  not  keep  pace 
with  him.  And  at  times  three  publishing  houses 
have  been  busy  with  his  writings.  His  various 
books  and  pamphlets  have  run  into  many  thou- 
sands of  copies. 

At  the  same  time  all  the  work  of  organization 
and  initiative  of  new  enterprises  has  never  slacked. 
What  priest  these  twenty  years  has  ever  been  able 
to  outrun  his  Bishop  ?  What  one  is  there  who  has 
not  found  work  planned  ahead  of  him?  Did  one 
ever  go  in  vain  for  suggestion  or  advice  1  Has  our 
Bishop,  to  this  hour,  slacked  one  jot  in  his  marvel- 
lous powers  of  enterprise?  To  join  with  him  is  to 
take  hold  of  the  handles  of  a  galvanic  batter3^ 
One  may  be  tempted  to  let  go  and  run  away.  But 
Faith  and  Grace  challenge  each  other.     His  pow- 


TWENTY  YEARS  IN  THE  EPISCOPATE  195 

ers  of  organization  and  unwearied  enterprise  re- 
mind one  of  what  we  read  of  empire  builders. 

Has  he  ever  restrained  or  held  back  any  priest 
in  new  enterprises?  Has  he  not  always  been 
ready  with  suggestions  ahead  of  any  that  we 
planned  ?  Many  have  been  the  workers  who  turned 
back.  Some  have  returned  and  been  given  again 
a  cordial  welcome.  But  in  these  twenty  years 
about  a  hundred  and  thirty  have  gone  from  us.  It 
has  been  no  small  part  of  the  Bishop's  cares  to  se- 
lect new  candidates  to  fill  these  constantly  recur- 
ring vacancies. 

He  had  begun  his  sixtieth  year  when  conse- 
crated; a  time  when  most  men  seek,  and  rightly 
claim,  rest  and  leisure.  In  the  required  record  of 
his  work  he  frequently  duplicated  such  activity  as 
this:  "During  these  ten  days  I  traveled  nearly 
two  thousand  miles  and  preached  seventeen  times." 

So  multiplied  have  been  the  achievements  of 
these  twenty  years  that  it  seems  like  trying  to  bring 
order  out  of  chaos  simply  to  recount  them.  Yet 
nothing  chaotic  marks  that  work.  Absolute  plan 
and  definite  purpose  have  marked  its  every  step. 
No  by-motives  or  variation  from  his  duty  have  ever 
been  apparent.  On  the  contrary,  with  almost  cruel 
insistence  he  has  steadily  refused  to  be  drawn  aside 
to  other  and  more  flattering  prospects. 

How  often  have  individuals  with  visions  tried 
to  interest  the  Bishop  or  lead  him  aside  from  his 
fixed  purpose  and  all-mastering  responsibility ! 
He  had  married  this  diocese  for  weal  or  woe,  and 
he  would  be  faithful  to  that  union. 

A  book  agent  with  flattering  offer  tried  to  in- 


196  A  JOURNEY  GODWARD 

terest  the  Bishop.  It  was  a  time  when  diocesan 
missions  bore  heavily  and  funds  were  low.  The 
Bishop  told  the  needs  of  his  missionaries.  The 
agent  on  leaving  left  fifty  cents  for  diocesan  mis- 
sions. 

With  all  the  varied  capabilities  of  a  widely  ex- 
tended cosmopolitan  career,  the  Bishop  undertook 
this  work.  From  the  country  districts  of  Mary- 
land and  the  slums  of  London,  from  Boston  culture 
and  Oxford  learning,  and  from  travels  in  many 
lands,  here  he  has  used  all  these  varied  associa- 
tions. 

It  is  easy  to  say  that  the  active  clergy  have  in- 
creased from  eighteen  to  more  than  fifty,  but  stop 
and  think  what  it  really  means.  Each  man  added 
means  a  new  sphere  of  labour,  an  equipment  of 
Church  propert}^  in  which  the  Bishop  has  always 
assisted  and  generally  done  the  major  portion. 
Then  must  come  the  steady  annual  support  of  the 
work ;  the  patient  nursing  of  the  feeble  effort  and 
small  band  of  the  faithful ;  the  absolute  observance 
of  every  appointment  as  one  who  must  give  ac- 
count of  their  souls. 

How  well  I  remember  when  a  change  of  train 
time  upset  the  schedule.  But  the  appointment 
must  be  kept.  It  was  thirty  miles  away  and  but 
three  hours  from  service  time.  There  had  been  one 
of  those  unusual  spring  storms,  a  foot  of  snow  on 
top  of  a  foot  of  mud.  An  experienced  liveryman 
undertook  the  venture  for  the  Bishop's  sake— 
his  best  team  and  a  single  carriage.  A  telegram 
was  sent  and  off  they  started.  At  times  the  driver 
got  out  of  the  carriage  to  prevent  its  overturning 


TWENTY  YEARS  IN  THE  EPISCOPATE  197 

in  a  snow  drift,  and  again  the  horses  were  wallow- 
ing in  mud  up  to  the  hubs.  They  reached  their 
destination ;  the  class  was  waiting  and  a  large  con- 
gregation. The  Bishop  returned  by  train ;  but  the 
liveryman  took  all  the  next  day  to  get  back. 

But  the  utmost  heroism  and  devotion  could  not 
make  successes  of  every  enterprise.  There  have 
probably  been  as  many  failures  as  successes.  And 
failures  always  cost  more  than  success.  Not  all 
the  long  list  of  clergy  that  have  gone  out  from 
the  diocese  have  accepted  metropolitan  churches. 
Some  have  made  shipwreck,  and  the  Bishop  was 
left  to  gather  up  the  flotsam.  It  is  easy  to  say  that 
twenty-eight  new  churches  have  been  built,  sixteen 
of  them  handsome  buildings  in  stone  and  brick. 
But  what  a  struggle  each  one  of  them  represents ! 
What  planning,  sacrifice,  and  anxiety,  each  one  an 
effort  that  was  almost  a  failure !  How  frequently 
the  Bishop  bore  the  major  burden,  and  too  often 
the  final  anxiety  and  effort  necessary  to  turn  a  fail- 
ure into  success.  Fifteen  guild  halls,  twenty-one 
rectories,  do  not  complete  the  story.  A  number  of 
rectories  and  guild  halls  gave  place  to  something 
better  or  were  sacrificed  for  a  new  church.  The 
Choir  School,  Grafton  Hall,  the  Convent  and  Mon- 
asteiy,  the  Oneida  Foundation,  and  Cadle  Home, 
all  represent  much  effort,  prayer,  and  anxiety. 

The  Old  Catholic  enterprise  and  the  new  Na- 
shotah  have  been  burden  enough  for  one  man.  The 
Cathedral,  from  bare  walls  on  a  corner  lot,  and 
with  $15,000  debt,  gradually  developed,  with  two 
additional  stone  buildings,  cloister,  garth,  and  ar- 


198  A  JOURNEY  GODWARD 

tistic  devotional  adornments  within,  freed  from 

debt,  and  with  $20,000  endowment. 

Such  a  simimary  of  the  year's  improvements 

could  have  been  given  each  year,  as  in  1891,  the 

second  year  of  his  Episcopate,  when  he  wrote  as 

follows : 

"Looking  over  the  diocese,  there  is  scarcely 
a  church  in  which  some  material  improve- 
ments in  Church  property  have  not  taken 
place. 

''Trinity  Church,  Oshkosh,  which  set  the 
diocese  so  excellent  an  example  of  heroic  faith 
in  church  building,  has  largely  reduced  its  in- 
debtedness and  made  fair  progress  toward  the 
day  of  consecration.  It  is  also  proposed  to 
build  a  new  rectory,  and  it  has  done  what  is 
worthy  of  all  commendation,  increased  the 
rector's  salary. 

''St.  Peter's  Church,  Ripon;  Trinity 
Church,  Berlin;  St.  Peter's  Church,  Sheboy- 
gan Falls;  Grace  Church,  Sheboygan;  St. 
James'  Church,  Manitowoc;  St.  Paul's 
Church,  Marinette;  St.  John's  Church,  Wau- 
sau;  St.  Mark's  Church,  Oconto;  Christ 
Church,  Green  Bay;  St.  Andrew's  Church, 
Ashland ;  have  all  been  enriched  by  decora- 
tions, repairs  or  altar  adornments,  and  some 
of  these  parishes  at  Easter  had  a  surplus  on 
hand  for  contemplated  improvements. 

"The  mortgage  of  $300  on  St.  Joseph's 
Church,  Antigo,  has  been  discharged. 


TWENTY  YEAES  IN  THE  EPISCOPATE  199 

"The  mortgage  on  the  rectory  at  Wausau 
has  been  duninished. 

''At  the  mission  at  Two  Rivers,  $400  has 
been  subscribed  for  a  new  church. 

"The  Church  of  the  Holy  Nativity,  Jack- 
sonport,  has  been  completed  at  an  expense  of 
$600,  and  the  property  and  rectory  very  much 
improved. 

"At  Appleton,  a  rectory,  valued  at  $3,000, 
and  a  guild  house  valued  at  $600,  have  been 
built. 

"At  the  Church  of  the  Intercession,  Stev- 
en's Point,  a  new  stone  altar  has  been  built, 
and  in  addition  to  these  improvements  a  rec- 
tory valued  at  about  $3i,000  has  been  erected. 

"Grace  Church,  Ahnapee,  has  been  built 
at  a  cost  of  $1,500,  and  paid  for. 

"At  Oakfield,  $2,000  has  been  raised,  and 
new  lots  bought  and  paid  for,  for  the  erection 
of  a  small  but  handsome  stone  church. 

"Two  thousand  dollars  has  been  given  for 
the  building  of  a  chancel  and  guild  house  at 
Hobart  Church,  Oneida,  and  $650  towards  im- 
provements in  the  rectory. 

' '  The  Cathedral  has  been  adorned  by  the 
erection  of  a  rood  screen  costing  $1,500,  by  the 
fitting  up  of  St.  Augustine's  Chapel  at  a  like 
cost,  the  purchase  of  lots  on  the  east  side  at 
$3,100,  and  of  the  house  on  the  west  corner  of 
Sophia  street,  which  is  to  be  used  for  the  re- 
sidence of  the  Senior  Canon,  at  a  cost  of 
$4,500.    All  these  have  been  paid  for. 


200  A  JOURNEY  GOD  WARD 

"I  have  also  on  hand  as  a  gift,  $500,  to  be 
used   for   the    church   at   Antigo,   when   the 
churclmien  at  Antigo  are  ready  to  meet  it 
with  a  like  sum.     And  another  $500  for  the 
new  mission  at  Merrill  and  Tomahawk,  where 
the  work  has  begun  so  auspiciously  under  the 
care  of  the  General  Missionary. ' ' 
Each  year  of  the  twenty  some  new  enterprise 
in  Fond  du  Lac,  and  out  in  the  diocese,  has  been  car- 
ried through.     So  great  his  faith,  so  large  his  am- 
bition for  Christ  and  His  Church,  one  enterprise 
was  not  enough ;  man}"  at  the  same  time  and  always 
Avith  insistent  haste.     "The  King's  business  re- 
quires haste,"  was  often  repeated;  "Press  on  the 
Kingdom."    And  when  others  would  come  to  the 
Council  depressed  and  discouraged,  clergy  leaving, 
work  failing,  no  matter  what  the  difficulties,  the 
contrast  between  their    discouragement    and    the 
Bishop's  hopeful    cheerfulness    was    almost    hu- 
morous.    The  divine  character  of  his  work  is  il- 
lustrated by  the  remarkable  way  in  which  he  wrung 
success  from  failure.     A  hundred  clergy  left  with 
oft  repeated  tales  of  discouragement,  failure,  de- 
feat.    Not  so  the  Bishop.     A  failure  was  always 
met  with  new  plans,  harder  work. 

But  greatest  of  all,  in  the  face  of  imminent 
bankruptcy,  lifting  debts,  and  building  on  hopes, 
so  often  frustrated,  he  has  made  over  this  entire 
diocese  spiritually.  That  was  the  initial  plan  and 
underlying  motive  all  the  time. 

Others  had  made  a  Catholic  parish;  some  en- 
dured, but  many  failed  to  maintain  their  stand- 
ards.   But  here  was  a  chance  to  make  a  Catholic 


TWENTY  YEARS  IN  THE  EPISCOPATE  201 

diocese,  and  this  has  been  the  unfaltering  purpose. 

The  progress  made  justifies  one  in  believing 
that  under  God  it  has  been  practically  accom- 
plished. Much  remains  to  be  done  on  our  part. 
The  Bishop  has  fulfilled  his  task,  and  we  are  here 
to  felicitate  him  on  the  fulfilment  of  his  purpose, 
and  to  pledge  ourselves  in  loving  appreciation  to 
carry  on  this  his  great  work. 

God  wills  it.  And  His  work  will  go  on  until 
from  parish  to  diocese,  and  from  diocese  to  prov- 
ince, the  entire  Church  shall  be  influenced  and 
Catholicised. 

With  all  but  a  diocesan  uniformity  of  ritual, 
with  from  ten  to  twenty  daily  Masses,  with  conver- 
sions secured  by  repentance,  and  with  confessions 
increasing  rapidly,  with  a  fuller  instructed  and 
ripened  body  of  lay  churchmen,  there  is  surely 
cause  for  devout  thankfulness. 

The  story  of  the  diocese  is  the  Bishop's  life. 
He  gave  himself  wholly  to  its  service.  How  loy- 
ally he  stood  by  his  clergy,  how  lovingly  he  encour- 
aged the  laity,  and  all  the  time  making  history  in 
the  Church  of  God ! 

What  a  standard  for  the  priestly  life  he  holds 
up  as  he  counsels,  *' Thither  the  Priest  should 
daily  resort  to  offer  the  Holy  Sacrifice,  or  recite 
the  Divine  Office."  And  again  to  the  laymen  he 
says:  ''Are  you  striving  more  fully  to  enter  into 
the  rich  heritage  you  have  received  from  your  spir- 
itual forefathers?  Every  instructed  churchman 
becomes  a  power  in  his  community.  We  may  all 
differ  in  unessential  matters  amongst  ourselves, 
but  we  should  stand  shoulder  to  shoulder,  and 


202  A  JOURNEY  GODWARD 

heart  to  heart,  in  all  Church  work.  You  have  re- 
ceived an  anointing  from  on  high  and  are  kings  and 
priests  unto  God.  It  will  be  by  the  example  of  our 
own  lives,  consecrated  and  sealed  as  they  are  in 
Confirmation,  that  you  will  draw  others  to  the 
Church.  The  characteristics  of  a  Churchman 
should  be  his  manliness,  high  sense  of  honour,  in- 
tegrity in  his  dealings,  sobriety  in  his  speech, 
beauty  of  his  family  life,  intelligent  patriotism,  hu- 
mility before  God,  and  love  of  His  worship. 

"Let  us  ask.  Do  you  give  of  your  means  as  you 
might  in  support  of  your  Master's  service?  Do 
you  give  as  a  matter  of  principle  ?  Do  you  give  in 
proportion  to  what  you  expend  upon  your  own 
comforts  and  personal  luxuries  ?  Have  you  found 
it  to  be  a  pleasure  to  give  to  God?  Do  jou  give 
with  generous  hearts  ?  Have  you  provided  for  the 
support  of  your  parish  by  some  provision  for  it  in 
your  wills?" 

I  think  we  little  realized  the  permanent  value  to 
the  Church  of  the  ruling  that  he  made  in  one  of  his 
Council  addresses  on  the  subject  of  Ritual: 

"Thankful  that  we  in  America  are  free 
from  state  control  and  the  perplexing  limita- 
tions of  the  English  rubric,  that  our  Prayer 
Book  here  is  to  be  interpreted  in  conformity 
with  the  traditions  of  the  universal  Church  of 
Christ,  as  Ordinary,  our  official  ruling  is,  that 
the  Eucharistic  vestments,  mixed  Chalice,  wa- 
fer bread,  eastward  position,  lights  on  the 
Altar  or  borne  in  procession,  and  incense,  are 
the  allowed  usage  of  the  Diocese  of  Fond  du 
Lac. 


TWENTY  YEARS  IN  THE  EPISCOPATE  203 

"In  introducing  incense,  this  Christian 
symbol,  into  your  churches,  our  suggestion  is 
that  first  your  people,  being  instructed, 
should  desire  it  on  their  part,  and  next  that  it 
be  confined  at  first  to  the  great  festivals. 

''It  is  also  our  ruling  that  the  Blessed  Sac- 
rament may  be  reserved  for  the  sick. 

"Wherever    also    your    people    wish    the 
anointing  prescribed  by  St.  James,  you  know 
that  the  oil  is  consecrated  yearly  by  us,  and 
none  need  be  without  that  authorized  means  of 
obtaining  God's  blessing  on  the  means  used  for 
the  body's  recovery  or  the  comforting  grace  it 
brings  to  the  soul.    As  Christ  loved  the  poor 
and  sick  and  suffering,  let  the  Church  go  forth 
on  her  mission,  wanting  in  none  of  her  divine 
gifts." 
As  one  reads  the  record  of  this  Episcopate,  one 
is  struck  by  the  youthful  enthusiasm  with  which 
each  response  from  others  was  welcomed.    Begin- 
ning this  life  work  when  most  men  are  retiring 
from  active  avocations,  his  life  work  even  to  old 
age  has  been  sealed  with  the  miracle  of  perpetual 
youth.    His  marvellous  powers  of  initiative  seem 
never  to  wane. 

"Press  on  the  Kingdom!" 
Practically  every  parish  and  mission  has  been 
enriched  and  advanced  by  his  munificence.  The 
diocesan  properties  have  increased  by  more  than 
half  a  million ;  the  churches  beautified  and  the  ser- 
vices reformed  toward  the  beauty  of  holiness,  and 
with  the  holiness  of  beauty. 


204  A  JOURNEY  GOD  WARD 

It  was  natural  that  the  religious  life  should 
have  been  restored  to  the  Church  and  firmly  estab- 
lished amongst  us.  But  that  such  overflowing 
abmidance  should  have  come  from  his  poverty  is 
l3ut  another  proof  of  the  divine  character  of  his 
work.  ' '  Make  your  work  holy  within,  and  God  will 
take  care  of  the  outside, ' '  was  his  one  word  of  en- 
couragement to  the  workers  in  a  forlorn  hope  over- 
whelmed with  poverty.  The  promise  and  prophecy 
have  been  more  than  fulfilled  for  those  who  took 
him  faithfully  and  literally  at  his  word.  We  might 
recount  the  triumphs  of  each  year,-  the  numbers 
baptized,  confirmed,  ordained,  the  retreats  for 
clergy  and  women,  the  missions,  the  work  of  the 
sisters,  the  consecration  of  the  Cathedral  and  its 
twenty-fifth  anniversary,  the  election  and  consecra- 
tion of  our  beloved  Coadjutor  who  has  done  so 
much  to  increase  and  strengthen  the  missions  of 
the  diocese,  to  strengthen  the  stakes  and  lengthen 
the  cords  of  the  diocese,  both  within  and  without. 
For  God's  good  purposes,  we  trust,  the  diocese  has 
been  advertised  as  perhaps  no  other  diocese  has  en- 
joyed in  the  Anglican  Communion.  And  it  has 
been  a  joy  to  us,  though  begun  in  persecution,  and 
not  without  the  continued  seal  of  God's  approval, 
it  has  certainly  brought  us  an  abundant  reward 
and  God's  blessing  every  day.  For  we  have  been 
partakers  with  our  Bishop  of  the  fulfilment  of 
God's  promise,  that  goodness  and  mercy  shall  fol- 
low him  all  the  days  of  his  life  and  he  will  dwell  in 
the  house  of  the  Lord  forever. 

His  good  works  with  their  blessings  have  fol- 
lowed him  continually  from  the  days  of  his  first  gift 


TWENTY  YEARS  IN  THE  EPISCOPATE  205 

of  himself  to  God.  So  single  has  been  his  purpose, 
so  consistent  his  career,  that  the  friends  of  his 
youth  have  refreshed  him  still  and  supported  his 
enterprises,  and  God  has  added  to  them. 

And  as  he  would  be  the  first  to  say  that  it  was 
God's  goodness  and  grace,  may  we  not  recognize 
that  grace  of  God  that  has  shown  itself  in  all  His 
saints,  and  see  the  scintillations  of  its  glory,  as  with 
the  orthodoxy  of  an  Athanasius,  the  eloquence  of 
Chrysostom,  and  the  theological  acumen  of  Augus- 
tine, he  has  sought  to  press  the  Kingdom  ^ 

And  that  leads  to  the  consideration  of  the  in- 
fluence of  these  twenty  years  outside  this  diocese. 
Pardon  us  for  a  just  pride  in  some  of  the  outside 
enterprises  in  which  our  Bishop  has  been  active. 

The  religious  life  throughout  the  Anglican 
Communion  was  placed  in  a  new  light  and  greatly 
strengthened  when  our  Bishop  was  consecrated, 
and  continues  to  feel  the  good  effect.  The  Confra- 
ternit}^  of  the  Blessed  Sacrament,  of  which  in  the 
United  States  he  is  the  Superior  General,  has 
grown  and  broadened  its  interests.  Nashotah  has 
been  rebuilt  and  ref  ounded  by  his  influence.  Legis- 
lation in  General  Convention  has  not  been  unin- 
fluenced by  him  and  those  who  rallied  to  his  leader- 
ship. 

His  work  amongst  the  Old  Catholics  and  the 
Eastern  Church,  by  his  visit  to  Eussia  and  by  cor- 
respondence, has  done  the  Church  a  tremendous 
service.  And  his  writings  are  circulating  through- 
out the  Anglican  communion.  The  Bishop  of  Lon- 
don wrote  words  of  warmest  commendation,  and 
from  Australia  another  Bishop  wrote :  ' '  I  am  giv- 


206  A  JOURNEY  GODWAED 

ing  Christian  and  Catholic  to  my  lay  readers  to  use 
in  place  of  sermons." 

And  that  we  might  claim  his  praj^ers  for  all  the 
days  to  come  with  more  confidence,  I  could,  recount 
to  you  the  miracles  in  his  life  amongst  us.  How 
frequently  his  guardian  angels  protected  him  from 
harm  and  did  his  bidding !  On  one  occasion,  when 
a  i^riest,  the  car  left  the  track  and  the  flooring  was 
broken  up  under  his  feet.  He  has  traveled  on  a 
freight  train,  and  when  that  had  to  be  abandoned, 
struggled  forward  in  the  dark  to  the  engine  with 
his  baggage,  and  climbing  into  the  cab,  ridden  to  his 
destination.  That  was  a  thrilling  experience  on  a 
dark  night.  At  Sturgeon  Bay  the  long  bridge  turns 
an  abrupt  corner  out  over  the  water.  On  one  of  his 
early  trips  to  Door  county,  the  team  ran  away  on 
that  bridge,  and  as  they  made  the  turn,  the  car- 
riage tipped  and  ran  for  some  distance  on  the 
wheels  on  one  side  only.  Why  it  did  not  turn  over 
into  the  bay,  his  angels  alone  can  tell. 

Again,  I  was  with  him  on  a  drive  to  Gardner, 
when  night  came  on  and  with  it  a  terrible  wind 
storm.  Trees  were  blown  down  across  the  road, 
and  finally  the  way  was  lost.  The  team  were  spir- 
ited young  horses.  But  they  were  led  astray  to 
safety,  for  a  change  had  been  made  in  the  road  and 
a  narrow  causeway  of  boulders  had  been  built  very 
high  and  was  incomplete.  Had  it  been  attempted 
in  the  dark,  a  serious  accident  would  undoubtedly 
have  taken  place.  A  farmer  with  his  lantern 
guided  him  to  safety.  But  time  would  fail  me  to 
tell  of  horseback  rides,  and  railroad  crossings,  and 


TWENTY  YEARS  IN  THE  EPISCOPATE  207 

many  other  escapes  from  which,  as  by  miracle,  his 
life  was  spared. 

We  may  well  thank  God  for  the  glories  and  the 
miracles  of  this  Episcopate,  and  felicitate  our 
Bishop  for  the  days  that  are  past  and  to  come,  ad 
multos  annos. 


CHAPTER  XI. 

MY  LIFE  IN  CHRIST. 

"Christ  in  me,  the  hope  of  glory." 

Every  life  is  full  of  the  wonders  of  God's  provi- 
dential care.  The  great  Love  watches  over  us,  and 
leads  the  responsive  soul  onward.  It  turns  our 
very  falls  into  stepping-stones  for  our  progress. 
Every  soul  in  glor}^  will  look  back  on  a  providen- 
tially-lighted way  and  a  guiding  Hand.  There  will 
arise  from  all  the  saints  an  eternal  song  of  thanks- 
giving to  Him  who  redeemed  us.  How  unwearied 
was  the  love  that  perpetually  restored  and  renewed 
us !  How  great  has  been  His  goodness !  And  how 
great  His  mercy!  However  lastingly  progressive 
shall  be  the  response  of  our  love !  Angels  adoringly 
love  Him,  but  can  they  love  Him  as  we  must,  who 
have  been  saved  by  His  Precious  Blood?  The 
saints  in  Glory  adoringly  praise  Him  for  the  thou- 
sand pardons  that  perfected  them  in  grace.  The 
Christian  soul  here  in  its  time  of  struggle,  while 
feeling  its  sinfulness,  yet  trusting  in  the  merits  of 
Christ,  presses  on  to  the  mark  of  its  high  calling. 
Every  soul  is  a  marvellous  monument  of  divine 
grace  and  its  secret  is  with  the  Lord. 

At  one  time  I  made  a  slight  record  of  some  of 
my  meditations,  revelations,  and  experiences.    Out 


MY  LIFE  IN  CHRIST  209 

of  some  notes  made  for  my  own  personal  use,  I  ven- 
ture a  brief  record.  They  contain  nothing  but  what 
is  conmion  to  the  spiritual  life,  but  may  be  found 
useful. 

Meditation  on  the  Vision  of  Jerusalem. 

I  recall  a  meditation  on  the  Visioyi  of  Jerusa- 
lem, and  its  Temple.  The  Prophet  was  seen  walk- 
ing at  night  about  the  deserted  city.  He  beholds 
the  destruction  of  house  and  Temple.  The  solitude 
of  the  city  fills  him  with  fear.  He  hears  the  cries 
of  the  wild  animals,  or  the  more  mournful  sound 
of  birds.  He  is  depressed  with  the  hopelessness  of 
its  restoration.  Once  it  was  so  beautiful,  so  full  of 
light,  so  glorious  with  its  Temple  service.  The 
songs  of  Zion  have  ceased.  The  sacrifices  no  longer 
plead  from  the  altars.  The  mark  of  God's  dis- 
pleasure has  settled  on  the  city  in  consequence  of 
its  sin. 

So  the  soul  makes  a  review  of  its  own  life. 
What  gifts,  intellectual  and  spiritual,  has  it  not  re- 
ceived? What  has  it  done  with  themf  What  of 
good  has  it  accomplished  ?  What  disasters  seen  in 
every  department  of  its  life  ?  How  faithless  it  has 
been  with  promises.  How  did  it  not  betray  the 
Lord,  sold  Him  for  some  worldly  gain,  denied  Him 
from  moral  cowardice,  deserted  Him  for  a  life  of 
ease,  crucified  the  Lord  afresh  ?  Why  cover  up  the 
ghastly  facts  ?  ' '  Why  longer  deceive  thyself  V  In 
contrast  with  what  thou  might  have  done  or  been, 
what  a  failure!  What  should  be  the  fruit  of  our 
meditation?  The  sight  itself  is  a  gruesome  one. 
The  soul  cries  out,  ''Oh  my  weakness,  my  weak- 


210  A  JOURNEY  GODWARD 

ness!"  A  holy  fear,  deep,  permanent,  abiding, 
should  be  ours. 

Again :  Our  nature  is  not,  as  Luther  taught,  to- 
tally depraved.  It  is  a  good,  though  an  injured, 
one.  In  every  soul  there  shines  a  light  from 
heaven.  The  wounded  man,  whom  the  good  Samar- 
itan succoured,  was  robbed  and  left  half  dead.  The 
life  was  yet  in  him.  So  it  is  with  us.  Yet  the  ex- 
tent of  the  weaknesses,  infirmities,  tendencies  of 
our  nature,  must  be  realized  if  we  are  to  lay  a  deep 
foundation  on  which  to  build  our  spiritual  life. 
How  can  we  get  such  a  vivid  realization  of  our  con- 
dition as  to  work  in  us  a  permanent  distrust  of  self  ? 
Now  in  Holy  Scripture  we  have  a  mirror  of  man's 
nature.  We  can  look  into  it  and  see  ourselves.  We 
have  not  committed  all  the  sins  recorded  there,  but 
have  we  not  in  us  the  germs  of  them  all?  It  is 
a  good  spiritual  exercise  to  go  through  the  Bible, 
and  acknowledge  oneself  in  spirit  guilty  of  the  sins 
there  recorded.  What  was  the  sin  of  Eve  but  im- 
bridled  curiosity  and  disobedience?  What  that  of 
Adam,  but  preference  of  his  wife  to  his  duty  to 
God?  What  Cain's  sin,  but  envy,  with  its  natural 
culmination  in  murder  1 

Look  at  the  sins  of  the  Patriarchs.  Abraham, 
through  lack  of  faith  in  God's  protection,  tells  lies. 
Jacob,  though  reverent  and  thankful  to  God,  is 
crafty  and  deceitful.  Joseph,  as  a  youth,  is  self- 
conceited  and  boastful.  So  with  Israel's  great 
leader.  Moses,  the  meekest  of  men  finally,  never- 
theless gave  way  in  earlier  days  to  anger  and  killed 
an  Egyptian.  He,  too,  who  had  been  with  God  in 
the  Mount,  throws  down  and  breaks  the  Tables  of 


MY  LIFE  IN  CHRIST  211 

the  Law.  Aaron,  the  High  Priest,  enticed  by  the 
people,  makes  a  golden  calf  and  leads  Israel  into 
the  sin  of  idolatry.  How  did  not  Miriam  fall  into 
sin?  How  did  not  Korah,  Dathan,  and  Abiram 
rebel  against  authority?  How  did  not  Achan  sin 
by  ill-gotten  gain?  And  Eli  by  parental  indul- 
gence? And  Gideon  through  love  of  popularity, 
and  Samson  by  sensuality,  and  Saul  by  assumption 
of  priestly  office,  and  Jeroboam  by  setting  up  a 
schismatical  religion?  How  is  not  the  record  of 
Holy  Scripture  blotted  by  the  rebellion  and  idola- 
try and  sins  of  Israel?  And  is  not  the  root  of 
every  one  of  these  sins  to  be  found  in  ourselves? 
Do  not  the  sins  of  pride,  vainglory,  boasting,  envy, 
jealousy,  ambition,  covetousness,  anger,  sloth,  sen- 
suality, have  beginnings  in  our  own  nature  ? 

Study  the  sins  of  the  tongue  alone :  its  untruth- 
fulness, its  self-praise,  its  detractions,  its  cynicism, 
its  gossiping;  and  see,  ''out  of  the  heart,  how  the 
mouth  speaketh. ' '  How  self-deceiving  we  are,  how 
unwilling  to  see  our  own  faults.  How  touchy  we 
are,  when  criticised.  How  we  measure  our  good- 
ness by  a  worldly  standard.  How  we  consider  our- 
selves good,  because  we  are  restrained  by  our  social 
position  from  wrong  doing.  How  secondary  mo- 
tives control  our  action.  How  feebly  is  the  prin- 
ciple formed  in  us,  that  we  are  to  do  right  because 
it  is  right.  It  will  therefore  help  us  to  pray  by  help 
of  the  Holy  Scriptures,  seeing  in  the  sins  there  re- 
corded a  witness  against  ourselves. 

We  must  realize  also  that  our  sins  are  worse 
than  those  of  the  old  times,  because  we  have  sinned 
against  God  Incarnate,  against  greater  light  and 


212  A  JOURNEY  GODWARD 

grace.  Have  we  not  forfeited  all  claim  on  the 
mercy  we  have  so  abused  ?  Have  we  not  so  many 
times  promised,  and  not  kept  our  promises,  as  to 
have  no  trust  in  ourselves  ?  If  the  saints  in  glory 
knew  us,  would  they  not  say,  as  we  do  of  a  worth- 
less character,  "Give  him  up'"?  Might  they  not 
say :  ' '  Such  an  one  cannot  be  made  holy,  and  so  be 
made  fit  for  heaven.  He  is  only  half-hearted  in 
his  efforts.  He  has  no  desire  or  standard,  save  to 
be  respected  by  society.  There  is  no  spirit  of  self- 
sacrifice  or  zealous  love  of  God  in  hun.  Give  him 
up"?  But  we  have  not  to  deal  with  saints,  how- 
ever compassionate  they  might  be.  We  turn  to  our 
Blessed  Lord  and  to  Calvary.  We  turn  to  the  in- 
finite mercy  and  the  inexhaustible  merit.  We  hear 
His  world-wide  invitation,  ''Come."  He  has  made 
a  full,  perfect,  and  sufficient  satisfaction  for  the 
sins  of  the  whole  world.  He  who  died  for  all,  died 
for  us  individually.  He  can  do  what  man  cannot— 
blot  out  the  past.  He  can  cast  all  our  sins  behind 
His  back.  He  can  wash  us  in  His  precious  blood. 
He  knows  the  marvellous  power  of  His  transform- 
ing grace,  and  He  says,  "Come"! 

Meditation  on  the  Seed. 

I  find  recorded  a  short  meditation  On  The 
Seed.  Some  of  it  falls  on  the  hard  wayside. 
It  falls  on  the  jDath  trodden  down  by  commerce  with 
the  world.  The  heart  has  become  callous ;  the  ear 
paralyzed  to  the  Gospel  call.  The  soul  has  become 
indifferent  to  religion.  It  has  passed,  unconverted, 
into  the  thinness  of  middle  life.  It  has  become  dis- 
illusionized, and  wise  in  its  own  conceited  expe- 


MY  LIFE  IN  CHRIST  213 

riences.  On  the  hard,  laminated  surface  of  its  ra- 
tionalizing unbelief  the  seed  falls  as  on  a  marble 
pavement,  the  soul  becomes  agnostic.  Perhaps 
troubles,  trials,  disappointments,  have  soured  the 
former  love  and  zeal.  Into  this  state  a  religious 
may  come.    God  keep  me  from  it. 

The  seed  falls  upon  the  shallow  ground,  where 
there  is  little  depth  of  soil.  The  result  is  a 
character  ever  promising,  but  not  doing;  unstable 
as  water;  resolving,  but  never  conquering.  How 
much  of  this  has  been  our  case!  Have  we  ever 
really  taken  up  the  cross  ?  Has  the  Christian  life 
been  a  daily  battle  with  the  world,  the  flesh,  and  the 
devil?  Have  we  been  in  deadly  earnest  in  the 
pursuit  of  holiness!  Steep  and  craggy  is  the  up- 
ward pathway.  Fortitude,  discipline,  persever- 
ance are  as  necessary  as  for  an  Alpine  climber; 
watchfulness,  self-sacrifice,  endurance  as  needful 
as  for  a  soldier. 

Again,  the  seed  so  falls  that  the  riches  and  cares 
of  the  Vv^orld  spring  up  and  choke  it,  and  it  brings 
no  fruit  to  perfection.  This  state  is  not  that  only 
of  one  inmiersed  in  money-getting,  or  pleasure, 
or  statecraft,  or  professional  service;  it  enters 
into  clerical  life  and  the  religious  state.  The  soul 
gets  so  absorbed  in  the  outward  as  to  forget  the 
inward;  so  anxious  for  an  ostensible  success  as  to 
neglect  the  hidden  and  spiritual;  so  desirous  for 
the  world's  applause  that  that  of  Christ  is  disre- 
garded ;  so  seeking  wealthy  aid  as  to  become  sub- 
ordinate to  its  worldly  influence.  There  a  re- 
ligious may  find  his  own  ruin  through  seeking  the 


214  A  JOURNEY  GODWARD 

success  of  his  society.  God  save  us  clergy  from 
this  peril !    For  my  own  part,  I  had  to  say : 

' '  The  hard  pathway  must  be  ploughed  up  by  the 
Cross. 

''The  shallow  ground  so  remade  as  to  receive 
more  soil  by  meditation  and  self-discipline. 

''The  thorns  must  be  dug  up  and  cast  away, 
though  the  operation  will  be  painful." 

Meditation  on  the  Tares. 
Consider  the  Parable  of  the  Tares.  The  for- 
mation of  Christian  character  is  a  slow  process. 
Think  what  it  ought  to  be.  Our  Christian  life 
is  a  supernatural  life.  It  has  a  supernatural 
end,  a  union  wdth  God  in  glory.  Now  a  supernat- 
ural end  can  only  be  attained  by  supernatural 
means.  No  man  by  the  cultivation  of  mere  natural 
virtue  and  by  principles  of  philosophy,  can  attain 
heaven.  Christians  are  the  adopted  sons  of  God. 
They  have  been  made  partakers  of  the  Divine  na- 
ture. They  have  been  incorporated  into  Christ.  It 
is  promised  that  they  should  be  filled  with  all  the 
fulness  of  God.  They  are  to  go  on  from  strength 
to  strength,  and  attain  a  perfection  in  Christ.  But 
look  at  thyself,  0  soul.  Why  these  cares  ?  These 
little  mortifying  sins  ?  These  daily  imperfections  ? 
These  interior  disquietudes?  These  faults  of 
speech  ?  These  little  irritations  ?  This  gloominess 
or  despondency  ?  Why  is  not  thine  interior  always 
calm,  quiet,  peaceful,  resting  with  God?  Some  of 
these  faults  may  come  from  our  own  selves,  but  also 
it  is  true  that  an  enemy  hath  done  this.  Hating  us 
with  a  malignant  hatred,  and  plotting  against  us 
with  a  tremendous  experience  in  the  art  of  ruining 


MY  LIFE  IN  CHRIST  215 

souls,  Satan  attacks  the  Christian  with  little  and 
subtle  temptations.  If  he  tempted  them  to  commit 
great  sins,  he  is  aware  they  would  repulse  him. 
But  if  he  can  only  get  them  to  commit  a  number  of 
little  ones,  these  will  harden  into  habit,  or  the  poor 
soul  be  thrown  into  a  state  of  despondency.  But 
Satan,  with  all  his  craft  and  knowledge  of  man,  is 
ignorant  of  grace,  and  grace  continually  baffles 
him.  Let  it  ever  be  remembered  that  God  is  never 
discouraged  with  us,  because  He  knows  His  own 
power.  And  all  those  spirits,  despondency,  melan- 
cholic feelings,  come  either  from  physical  causes  or 
from  Satan. 

The  latter  is  said  to  sow  the  tares  when  the 
Christian  man  sleeps.  Now  natural  sleep  implies  a 
suspension  of  our  conscious  control  of  our  bodily 
energy.  The  Christian  sleep  denotes  the  uncon- 
trolled working  of  our  nature.  As  natural  sleep  is 
compatible  with  many  activities  of  the  imagina- 
tion and  mind,  and  in  a  somnambulistic  state  one 
does  many  things  as  if  awake,  so  it  is  with  the 
Christian  who  is  spirituall}^  asleep.  He  believes 
himself  to  be  awake.  It  is  this  that  is  so  danger- 
ous, because  it  leads  on  to  a  self-satisfied,  false 
peace.  False  peace  relies  on  an  ignorance  of  God, 
and  of  its  own  state.  ''God  is  merciful,"  it  says. 
Most  truly  so ;  but  He  has  extended  that  mercy  in 
and  through  the  cross,  and  man  cannot  reject  that 
mercy  and  have  it  too. 

When  the  soul  realizes  its  dangerous  condition, 
then,  and  then  only,  is  it  ready  to  turn  to  Christ. 
Then  he  is  in  the  condition  of  the  prodigal  who 
feels  the  wrong  he  has  done  his  father,  and  longs. 


216  A  JOURNEY  GODWARD 

by  confession  of  his  fault,  to  make  what  reparation 
he  can.  The  sense  of  his  misery  may  set  him 
thinking;  but  it  is  the  thought  of  the  Father's  love 
that  leads  him  home. 

Meditation  on  the  Love  of  Christ. 

Our  Lord  laid  aside  His  garment  in  token  of 
His  laying  aside  His  glory-raiment  and  girding 
Himself  with  the  bandage  of  our  humanity;  and, 
stooping  down,  He  took  the  soiled  feet  of  the  Apos- 
tles into  His  hands,  and  washed  them  and  wiped 
them  with  the  towel  wherewith  He  was  girded. 
"Now  are  ye  clean,"  He  also  said,  "through  the 
word  which  I  have  spoken  unto  you." 

How  unselfish  is  His  love !  We  are  so  insignifi- 
cant; only  like  a  single  grain  of  sand  upon  the 
great  stretch  of  beach.  We  are  so  little  every  way. 
We  cannot  compare  ourselves  with  the  angels  in 
their  obedience,  or  wdth  the  saints  and  martyrs  in 
their  love.  In  the  spiritual  life,  thousands,  every 
way,  surpass  us.  We  are  not  necessary  to  the  ad- 
vancement of  the  Kingdom. 

Realize  what  kind  of  characters  we  are !  What 
weakness,  what  instability  is  ours.  If  friends 
really  knew  us  as  w^e  know  ourselves,  how  little 
would  they  esteem  us ! 

Now  our  Lord  does  know  us.  He  knows  us 
through  and  through.  He  knows  our  secret  faults, 
our  rebellions,  our  irresolutions,  our  murmurings, 
our  backslidings.  In  contrast  with  His  shining 
holiness,  our  sinful  souls  are  black  with  corruption. 
How^  much  greater  is  our  guilt  than  that  of  the 
heathen,  or  of  the  ancient  Jews,  or  even  of  those 


MY  LIFE  IN  CHRIST  217 

who  betrayed  Him  and  put  Him  to  death!  Yet 
He  who  knows  us,  loves  us !  He  has  never  ceased 
His  pleading  prayer,  "Father,  forgive  them."  He 
has  never  ceased  knocking  at  our  heart's  door, 
though  we  have  refused  to  listen.  How  long-suf- 
fering has  His  love  been !  How  forbearing !  How 
amazingly  patient!  He  has  forgiven,  when  He 
might  have  condemned.  We  have  been  unfaithful 
to  Him,  and  He  has  not  put  us  away.  He  has  for- 
borne with  us  in  spite  of  all  our  ingratitude,  way- 
Avardness,  and  rebellion.  We  have  wasted  His 
grace  and  grieved  His  Holy  Spirit,  but  His  love 
has  been  unwearied,  and  His  Good  Shepherd  care 
unceasing.  What  if  a  servant  of  ours  had  been  as 
unfaithful  with  the  things  committed  to  his  care? 
How  presumptuous  we  have  been !  How  heedless 
of  calls  and  warnings ! 

Think  also  how  true  His  love  has  been.  His 
chastisements  are  sure  tokens  of  it.  By  the  with- 
drawal of  His  grace,  He  has  made  us  realize  its 
need.  By  the  misery  we  have  felt  at  its  loss.  He 
has  given  us  a  proof  of  its  reality.  By  the  with- 
drawal of  sensible  devotion  He  has  pained  but 
strengthened  us.  By  the  cutting  our  hearts  to  the 
quick,  and  the  removal  of  some  idol,  He  has  puri- 
fied them  and  made  them  single.  By  leaving  us  to 
our  own  devices.  He  has  shown  us  our  pride  and 
folly.  He  has  roused  us  to  new  efforts,  and  the 
soul  has  gone  out  in  the  darkness,  and  been  beaten 
and  wounded  like  the  Bride  in  the  Canticles,  but 
has  again  found  Him.  Blessed  thus  are  the 
chastenings  of  the  Lord !    And  every  soul  can  say. 


218  A  JOURNEY  GODWARD 

''It  is  good  for  me  to  have  been  in  trouble,"  if  it 
has  learned  by  it  this  spirit  of  deep  humility. 

Meditation  on  the  Ten  Virgins. 

Every  new  advance  is  connected  with  a  renewal 
of  penitence.  The  tree  must  push  its  roots  out 
wider,  sink  them  deeper,  if  it  is  to  rise  to  a  further 
height,  and  be  clothed  with  a  fuller  foliage.  Many 
times  have  I  meditated  on  the  parable  of  the  Ten 
Virgins  as  one  full  of  warning  to  the  ordinary 
Christian  and  to  the  religious.  All  of  the  ten  be- 
long to  the  same  band  or  class.  They  are  types  of 
all  Christians.  They  are  united  in  the  same  holy 
cause.  They  were  believers-in,  and  lookers-out,  for 
the  same  Lord.  They  made  the  same  profession  of 
faith.  They  went  forth  together  as  Church  mem- 
bers of  the  same  society.  They  all  had  lamps  in 
their  hands,  alike  in  outward  appearance.  The 
lamps  were  all  lit  and  burning.  The  passers-by 
would  see  no  difference  between  them.  Yet  there 
was  one  which  led  to  a  terrible  result  and  a  fatal 
division. 

The  sleep  of  death  falls  upon  all  of  them  alike. 
They  awake  at  the  coming  of  the  Bridegroom. 
Then,  alas !  five  find  the  fiame  in  their  lamps  flick- 
ering and  just  going  out.  What  then  was  the  dif- 
ference between  the  wise  and  the  foolish  virgins? 
The  wise  had  taken  oil  in  their  vessels  with  their 
lamps.  The  foolish  had  neglected  to  make  this  wise 
provision.  They  were  like  unto  those  who  say, 
''Why  so  much  devotion,  so  much  church-going? 
Such  careful  Lent  keeping?  Such  self-examina- 
tion? Such  use  of  confession?     Such  separation 


MY  LIFE  IN  CHRIST  219 

from  the  world?"  The  wise,  on  the  other  hand, 
thought  they  could  not  be  too  careful,  too  devout 
and  self-sacrificing,  make  too  good  use  of  all  the 
means  of  grace,  could  not  love  the  Lord  enough,  or 
do  too  much  for  Him. 

So  when  the  day  of  Grace  is  over,  and  priest 
and  sacraments  are  no  longer  to  be  had,  they  come 
with  lamps  extinguished  to  the  door,  and  beg  ad- 
mittance. But  it  is  shut  to  them,  and  they  are  for- 
ever shut  out.  Most  sad  of  all  His  words  are 
these  words  of  Christ, ' '  I  know  ye  not. ' '  He  does 
not  say  He  had  never  known  them,  but  He  laiows 
them  not  now.  Is  there  anything  more  painful  in 
all  the  Gospel?  It  is  the  case  of  those  who  have 
not  been  bad,  but  just  foolish.  They  were  wise  in 
their  own  conceit.  They  w^ere  criminally  foolish 
and  so  just  missed  the  proffered  end.  With  a  lit- 
tle more  care,  a  little  more  earnestness,  a  little  more 
sacrifice,  a  little  more  devotion,  they  might  have 
gained  entrance  into  the  heavenly  state.  But  they 
just  missed  it!  What  an  awful  remorse  will  be 
theirs!  What  an  arousing  the  thought  should  be 
to  us,  and  to  me ! 

Meditation  on  the  Words : '' Ye  Know  Not  What 
Spirit  Ye  Are  Of." 
We  are  under  the  influence  of  two  guides :  the 
human  spirit  and  the  divine  spirit.  One  reason 
many  Christians  make  so  little  progress  is  that 
they  do  not  recognize  the  human  spirit  as  their 
most  malignant  enemy.  They  have  been  fairly  suc- 
cessful in  fighting  the  world,  the  flesh,  and  the 
devil,  leaving  the  most  subtle  and  persistent  enemy 
unattacked. 


220  A  JOURNEY  GODWARD 

The  liunian  spirit  is  the  most  composite  one.  It 
is  a  composite  of  the  weakness  and  tendencies  of 
our  fallen  nature,  together  with  our  physical  tem- 
perament and  natural  disposition  as  they  have  been 
affected  by  our  education  and  environnient.  It 
shows  itself,  generally  speaking,  in  liberty;  in 
warm  and  exaggerated  expression,  eagerness  and 
impulsiveness  in  manner;  in  its  self-opinionated- 
ness  in  speech.  In  respect  to  the  body,  it  is  usually 
on  the  side  of  ease,  comfort,  pleasure,  and  sensual 
gratification.  Mentally,  it  shows  itself  in  criticism 
of  others,  cynicism,  love  of  smartness  of  speech, 
gossiping,  tenacity  of  opinion.  In  the  heart  and 
will  it  shows  itself  in  anxieties  to  get  its  own  way ; 
in  apprehensions  and  foreboding  concerning  trials, 
in  restlessness  and  fluctuations  of  spirit,  despon- 
dencies, and  morbid  states  of  feeling.  It  makes  us 
impatient  under  trials  and  troubles.  It  causes  hot 
feeling  in  prayer  to  be  mistaken  for  the  inspira- 
tion of  the  Holy  Spirit.  It  gives,  sometimes,  great 
facility  in  doing  good  actions  to  which  our  active 
temperaments  impel  us.  It  puts  on  the  disguise  of 
a  virtue,  like  zeal,  which  is  not  for  God,  but  for 
self.  It  is  often  full  of  ambition  to  do  great  things 
for  God,  to  be  loiown,  admired.  It  is  full  of  the 
love  of  power.  It  is  very  touchy  about  its  reputa- 
tion. It  is  very  sensitive  about  failures.  It  is 
filled  with  shame  rather  than  with  repentance 
about  its  own  sin. 

Some  remedies  suggested:  There  is  the  old 
maxim  of  the  saints, ' '  Wherever  you  find  self,  leave 
self."  Try  to  practise  mortification  of  speech. 
Unite  yourself  with  the  silences  of  our  Lord  under 


MY  LIFE  IN  CHRIST  221 

trial.  Practise  control  of  the  thoughts,  the  idle 
ones,  foolish  ones— day  dreams.  Pray  that  the 
Holy  Spirit  may  rule  your  emotions,  fears,  hopes, 
and  joys ;  that  He  may  govern,  mortify,  and  purify 
them.  However  much  we  may  strive  to  mortify 
the  human  spirit  or  self  love,  Christ  only  can  give 
it  its  mortal  wound.  It  requires  great  courage  to 
ask  Him  to  take  us  in  hand  and  do  it.  It  cannot  be 
done,  but  by  giving  us  great  pain,  either  bodily  or 
in  the  way  of  great  humiliations.  He  alone  can 
cauterize  this  malignant  evil.  The  Christian  soul 
must  cease  to  worry  about  its  own  acceptance. 
Sometimes  it  feels  the  shame  of  its  own  sins  so 
deeply  that  it  doubts  whether  God  can  ever  forgive 
it.  It  is  tempted  to  sink  down  under  the  burden 
which  is  intolerable.  It  says,  "  If  I  could  only  live 
my  life  over  again,  how  different,  in  some  things, 
would  it  be ! " 

Now  all  this  is  a  manifestation  of  this  same 
human  spirit,  impatient  of  itself.  It  wants  to 
stand  in  its  own  righteousness.  It  allows  this  spirit 
thus  to  gnaw  away  the  secret  of  its  peace.  Now  the 
converted  and  absolved  soul  has  Christ's  forgive- 
ness. He  has  sealed  His  promise  by  absolution. 
He  has  acknowledged  us  as  His  own  children, 
washed  in  the  Precious  Blood.  He  has  blotted  out 
our  transgressions.  He  has  cast  them  behind  His 
back,  and  they  have  no  longer  existence.  He  clothes 
us  in  His  own  righteousness.  We  must  leave  look- 
ing at  self,  and  look  to  Him.  He  is  the  author  and 
fmisher  of  our  faith.  We  must  believe  and  trust  in 
His  word.  We  must  let  Him  do  it  all,  and  have 
all  the  glory,  throughout  eternity,  of  redeeming  us. 


222  A  JOURNEY  GODWARD 

We  cannot  live  our  lives  over  again.  Probably  we 
should  fail  the  same  way  if  we  did.  But  Christ  can 
give  us  something  better.  He  can  restore  us,  and 
give  back  the  years  which  the  caterpillar  and  the 
palmer-worm  have  wasted.  He  is  the  Divine 
Potter,  and  can  recast  and  remake  the  marred  ves- 
sel ;  He  can  create  a  new  heart  within  us,  and  make 
us  new  creatures  in  Him.  He  is  able  to  restore 
every  grace  which  we  have  lost  or  wasted,  for  He 
can  do  abundantly  more  than  we  ask  or  think.  He 
gives  us  a  ncAv  life  in  Himself. 

Meditation  on  Humility. 

Cease  not  to  meditate  on  humility,  and  trust  in 
God.  In  order  to  ascend,  we  must  ever  descend. 
When  Simon  Stylites  stood  on  his  pillar  and 
showed  it  w^as  by  divine  command,  through  his 
obedience  to  the  Bishop,  he  heard  a  voice  saying 
unto  him,  "Dig  deeper."  In  order  that  w^e  may 
have  a  detached  and  free  heart,  that  we  may  ascend 
into  union  with  God,  we  must  realize  not  only  our 
sinfulness,  but  our  nothingness. 

I  remember  walking  in  the  woods  one  day,  and, 
on  a  log  which  stood  in  the  midst  of  a  little  open- 
ing, listening  to  a  little  insect  as  he  rubbed  his 
wings  together  and  so  made  one  plaintive  note; 
whether  it  was  an  acted  prayer  or  song  of  praise 
could  not  be  discerned.  The  little  opening  in  the 
woods,  with  the  blue  sky  and  clouds  above  it,  was 
to  that  little  creature  its  universe.  How  like  that 
insect  was  I.  How  circumscribed  my  vision  and 
knowledge.  How  insignificant  my  being.  I  was 
but  a  little  speck  upon  this  little  s^Deck  of  a  planet. 


MY  LIFE  IN  CHRIST  223 

I  was  only  like  a  mote  glittering  in  the  sunbeam, 
along  with  billions  of  others.  But  the  great  Father 
knew  me,  and  I  knew  Him.  Christ  had  promised 
that  He  and  the  Father  would  come  and  make 
His  abode  in  us,  and  He  had  done  so  in  little 
me.  His  presence  filled  my  little  being  with  an 
everlasting  song  of  rejoicing.  I,  like  the  little  in- 
sect, could  utter  one  note  of  praise:  Glory  be  to 
Thee,  O  God!  Dearest,  I  love  Thee,  let  me  love 
Thee  more ! 

Again,  the  sight  of  our  nothingness  makes  me  a 
martyr  to  love.  What  can  I  do  for  Thee,  my 
Blessed  Lord  ?  Could  I  lay  down  my  life  for  Thee 
it  would  be  less  than  if  an  insect  should  die  for  a 
great  world's  monarch.  I  give  myself,  and  all  I 
am,  and  all  I  have,  for  all  eternity,  to  Thee  and 
Thy  loving  service.  It  is  of  Thy  marvellous  good- 
ness Thou  art  willing  to  accept  so  small  an  offer- 
ing. Love  with  an  increasing  love  consumes  us  by 
its  fire.  Yet,  O  Lord,  increase  the  torment,  till  it 
more  perfectly  unites  me  with  Thee ! 

The  love  that  loves  me,  makes  me  return  His 
love.  O  Lord,  I  cannot  return  a  love  like  Thine. 
My  love  is  so  little  and  so  weak.  Give  me  of  Thy 
love,  that  with  Thy  love  I  may  love  Thee.  Empty 
me  of  myself,  and  fill  me  with  Thyself.  Darts  of 
fire  from  Thy  sacred  wounds  pierce  my  innermost 
heart.  Destroy  the  germs  of  self-interest,  self- 
seeking,  self-deceit,  self-love,  in  me.  May  I  be 
crucified  to  the  world  and  the  world  crucified  to 
me.  If  Thou  givest  me  to  drink  out  of  the  cup  of 
Thy  Passion,  hold  Thou  Thy  cup  to  my  lips.  I 
cannot  live  without  partaking  of  it.    It  is  thus  I 


224  A  JOURNEY  GODWARD 

hold  communion  with  Thee.  I  must  suffer  or  die. 
I  accept  all  my  sufferings,  my  heart-wounding,  my 
rejections,  my  trials— all  that  once  broke  my  heart 
and  wrapped  me  in  painful  darkness.  For  it  all 
I  bless  Thy  dear  name.  Bless  Thou  all  my  ene- 
mies. I  love  them  for  Thy  sake,  and  would  gladly 
die  for  them.  Only,  dear  Lord,  let  me  now  die  in 
Thee. 

The  soul  that  realizes  its  nothingness  and 
union  with  God  asks  for  nothing,  desires  nothing 
but  His  will.  I  am,  dear  Lord,  Thy  servant  and 
slave.  I  ask  Thee  not  to  help  plans  of  my  own  de- 
vising, but  use  me  as  Thou  seest  fit  to  carry  out  Thy 
plan.  Give,  O  Lord,  what  Thou  commandest,  and 
command  what  Thou  wilt.  Let  •  come  what  will 
come.  Thy  will  is  welcome.  My  joy,  dearest  Lord 
and  God,  is  that  Thou  hast  Thy  will,  and  the  joy 
that  Thou  hast  in  having  it  is  my  joy.  Let  there  be 
only  one  will  between  us  and  that  Thine  own. 

I  have  no  spiritual  ambition  for  greatness,  or 
place  in  the  Heavenly  City.  The  last  and  least  is 
all  too  good  for  me.  But  O  dearest  and  best  and 
loveliest,  my  all  in  all,  my  Joy,  my  Treasure,  my 
Life,  hide  me— a  little  thing— in  Thy  life.  I  joy 
that  Thou  hast  the  blessed  angels  and  joyous  saints 
to  worship  and  serve  Thee.  Make  me,  O  Holy 
and  Blessed  One,  what  Thou  wouldst  have  me  to 
be.  Show  Thy  glory  in  transforming  the  sinner 
into  a  saint ;  the  worst  of  sinners  into  the  least  of 
saints.  Fulfil  Thy  blessed  will  in  me  to  Thy 
greater  glory  and  the  good  of  others. 


my  life  in  christ  225 

Extract  from  a  Meditation  on  the  Text:  "Out 
OF  the  Mouth  of  Babes  and  Sucklings 

Hast  Thou  Perfected  Praise." 
I  found  a  letter  written  to  the  late  Mother 
Superior  of  St.  Margaret's,  Boston,  from  Europe 
in  the  seventies,  which  expressed  my  spiritual  con- 
dition in  a  time  of  trouble.  ''Let  us  leave  self, 
and  wait  on  God's  will.  Seek  His  glory  every 
way.  Have  no  interest  of  our  own.  Learn  to  rest 
on  His  merits,  and  in  His  love.  Here  is  the  secret 
of  spiritual  peace.  We  need  not  die  to  come  to  this 
great  rest.  Even  now  the  means  are  given  us.  The 
wings  of  the  Dove  will  carry  us  thither.  Sorrow 
and  trial  does  its  blessed  and  blessed-making  work. 
Even  now,  laiown  to  some,  He  gathers  souls  into 
His  peace.  He  hides  them  in  His  Tabernacle.  The 
inner  doors  of  the  Passion  are  opened.  The  un- 
known depths  of  Divine  Love  reveal  their  awful, 
entrancing  loveliness.  Such  as  these  have  received 
a  death-wound  in  their  souls.  They  live,  not  so 
much  as  He  lives  in  them.  Though  in  the  dark- 
ness, suffering  or  deserted,  misunderstood  or  be- 
trayed, alone  in  their  enforced  solitude,  or  feeling 
life's  great  burden,  yet  His  peace  takes  possession 
of  them.  They  cling,  not  to  Him,  so  much  as  He 
enfolds  them  in  Himself.  His  love  so  asserts  itself ; 
they  love  all,  forgive  all,  bear  with  all.  They  can 
only  rejoice  and  thank  Him,  as  every  trial  or  dis- 
tress makes  more  real  His  presence  within.  They 
know  their  own  secret  and  their  secret  trysting- 
place  with  Him.  For  them  the  morning  of  the 
Resurrection  is  ever  breaking.  Round  about  them, 
the  aurora  of  the  Ascension  is  ever  pouring  its 


226  A  JOURNEY  GODWAED 

transforming  light.  They  come  to  trust  wholly  to 
Him,  rely  solely  on  His  merits,  His  righteousness, 
His  love.  Trusting  wholly  to  His  cleansing  Blood, 
they  desire,  for  His,  their  dear  One's  sake,  a  cleans- 
ing of  all  the  stains  in  the  robe  of  His  giving.  But 
uneasiness  or  disquietude  about  self,  the}^  know 
not.  They  are  in  Him,  and  He  in  them.  Their 
wills  and  their  hearts  rest  in  Him.  There  is  but 
one  will  and  heart  between  them,  and  that  is  His. 
There  is  but  one  love-beat  animating  their  life. 
They  became  children  to  enter  the  Kmgdom  of 
Heaven ;  they  must  become  something  more  to  show 
forth  His  praise.  They  are  as  babes  at  the  breast, 
held  in  His  arms,  controlled  by  His  will.  They  are 
babes,  yet  spouses  also.  There  is,  too,  the  matured 
love  that  knows  His  love,  knows  His  will.  His  mind, 
and  His  work.  And  the  love-united  soul  in  it, 
watches  or  furthers  His  interests,  finds  its  joy  in 
the  joy  of  its  Lord.  Thus  the  will  sleeps,  but  the 
heart  waketh.  The  will  sleeps  in  His  arms;  un- 
conscious as  a  babe,  it  is  borne  in  His  arms  along 
the  terrible  precipices;  or  like  babes,  sheltered  at 
their  mother's  breast,  while  famine  and  pestilence 
and  death  are  abroad.  But  their  hearts  are  awake, 
and  they  love  increasingly  the  love  that  loves  them, 
with  the  love  He  gives.  Let  us  pray  Him  for  this 
union  and  this  rest.  Let  us  wait  on  His  good 
pleasure.  Be  patient  with  self.  Make  acts  of  trust 
in  Him.  Thank  Him  for  privations,  hmniliations, 
losses,  and  be  in  all  things  resigned  to  His  blessed 
and  blessed-making  will." 


MY  LIFE  IN  CHRIST  227 

For  practice  I  add  some  acts  of  devotion : 

ACTS   OF   FAITH. 

Blessed  art  Thou,  Wonder-worker  of  Creation's  Mystery. 
Blessed  art  Thou  in  its  development  in  the  Incarnation. 
Blessed  art  Thou  in  the  Sacrament  of  the  Altar. 

0  Lord,  I  believe  in  Thee. 

0  Holy  and  Merciful  One,  the  Burden-bearer  of  our  sins, 
O  Thou,  the  Sin  Victim,  by  whose  stripes  we  are  healed, 
Blessed  Jesus,  whose  Precious  Blood  cleanses  from  all  sin, 

1  rest  on  Thy  merits  and  in  Thy  love. 

►^ 

All  glory  be  to  Thee,  Jesus  Christ,  reigning  at  God's  right  hand, 
All  glory  be  to  Thee,  ever  abiding  in  Thy  Church, 
All  glory  be  to  Thee,  dwelling  in  the  hearts  and  wills  of  Thy  people. 
With  heart,  mind,  and  will,  I  adore  Thee. 

Hail,  most  gracious  Saviour,  dying  for  us  on  the  Cross, 
Blessed  art  Thou,  rising  triumphant  from  the  grave, 
Blessed  art  Thou,  hidden   in   Thy  sacramental   cloud,  until  the 
day  of  Thine  unveiling. 

I  love  Thee.     May  I  love  Thee  more. 

All  glory  be  to  Thee,  whom  the  choirs  of  angels  worship, 
Blessed  art  Thou,  whom  Thy  saints  in  glory  adore, 
All  laud  to  Thee,  whom  Thy  Church  in  patience  serves. 

To  Thee  I  give  myself,  and  all  I  have  and  am. 

Hail,  most  sweet  Lord  Jesus  Christ,  Incarnate  God  and  Man, 
Hail,  our  Prophet,  Priest  and  King,  our  Redeemer  and  Advocate, 
Hail,  dearest  Lord,  our  Mediator,  Saviour,  and  our  God. 
Blessed  Jesus,  Thou  art  our  All  in  All. 

Blessed  and  Most  Holy  One,  our  Ee-maker,  and  Re-Creator, 

Blessed  Life  of  our  life,  and  Soul  of  our  soul, 

In  whom  we  are  re-created  and  accepted  in  the  Beloved — 

I  look  for  Thy  glory  and  rejoice  in  Thy  Love. 

►I- 


228  A  JOURNEY  GODWARD 

ACTS  OF  RESIGNATION. 

I  resign  myself,  my  body,  soul,  and  spirit,  to  Thy  loving  care  and 

keeping,  who  loves  me,  and  whom  I  love. 
I  resign  myself  to  suffer  what  in  Thy  good  pleasure  Thou  shalt  let 

befall  me,  that  it  may  bind  me  more  closely  to  Thee. 
I  am  content  to  serve  Thee  with  the  abilities  and  means  Thou 

givest  me,  and  to  be  little  in  the  sight  of  men. 
I  renounce  all  affection  of  creatures  that  hinders  my  supreme 

love  of  Thee, 
I  renounce  government  by  the  world's  maxims,  being  governed 

by  Thee. 
I  purpose  to  take  up  my  Cross  daily,  and  follow  Thee,  trusting  in 

Thy  promised  aid  and  deliverance  in  the  time  of  trial. 
I  will  live  for  Thee,  and  in  Thee,  taking  this  life  but  as  a  proba- 
tion and  training  school  for  heaven. 

ACTS  OF  LOVE. 

Lord,  what  is  there  in  Heaven  or  Earth  that  I  would  desire  beside 

Thee? 
Lord,  what  wilt  Thou  have  me  to  do  ? 
Lord,  here  am  I,  send  me. 

Let  all  that  is  within  me  bless  Thy  holy  Name. 
Lord,  I  love  Thee.     Help  me  to  love  Thee  more. 
Jesu,   Thou  art  my  love,  my  All-in-all,   Sweetness  of  my  heart, 

Joy  of  my  Spirit. 
Jesu,  my  Refuge,  my  Peace,  my  Riches,  my  Resting  Place,  my  Joy. 
Too  late  have  I  known  Thee,  0  Infinite  Goodness  and  Beauty, 

ever-ancient  and  ever-new. 
Hold  me  fast,  dear  Lord,  and  let  nothing  pluck  me  out  of  Thy 

Hand. 
Abide  with  me,  dear  Lord,  for  it  is  towards  evening,  and  the  day 

is  far  spent. 


CHAPTER  XII. 

AN  INSTRUCTION. 
"Gold,  Frankincense,  and  Myrrh" 

We  have  here  the  three  great  principles  of  the 
spiritual  life  and  its  union  with  God.  Gold  stands 
for  love,  frankincense  for  praj^er,  myrrh  for  mor- 
tification. 

It  was  from  Fr.  Baker's  Sancta  Sophia  that  I 
learned  that  the  saintly  life  could  be  resolved  into 
two  activities,  mortification  and  prayer.  Fr.  Baker 
held,  in  contrast  with  the  Jesuit  system,  to  the  tra- 
ditions of  the  older  Fathers  and  the  Benedictine 
Rule.  He  has  long  been  noted  for  his  wisdom  and 
spiritual  attainment. 

"Whose  secret  life  and  published  writings  prove 
To  pray  is  not  to  talk  or  think,  but  love." 

Mortifications  are  of  two  classes— the  imposed 
and  the  voluntary.  It  is  the  part  of  a  Christian  to 
suffer  with  resignation  all  that  God's  Providence 
sends,  whether  such  external  things  as  sickness,  be- 
reavements, worldly  losses,  injuries,  or  internal 
ones,  as  inward  distress  of  mind,  dryness  of  soul, 
withdraAvals  of  comfort,  periods  of  darlaiess,  deso- 
lations of  spirit.  Concerning  external  mortifica- 
tions, the  soul  must  first  resign  itself  to  them, 
knowing  that  all  that  God  wills  is  for  the  best.  It 
must  then  advance  from  the  degree  of  submission 


230  A  JOURNEY  GODWARD 

to  conformity  with  God's  will.  It  wills  what  He 
wills,  because  He  wills  it.  It  says  in  union  with 
its  Lord,  not  only,  "Thy  will  be  done,"  but  ''Not 
my  will  but  Thine." 

We  vohmtarily  mortify  our  bodies  by  ruling 
our  appetites.  All  that  God  has  made  is  good  and 
is  to  be  used.  Sin  is  unregulated  desire,  and  the 
misuse  of  creatures.  While  we  may  use  all  things 
given  for  the  glory  of  God,  we  may  deny  ourselves 
in  some,  and  so  make  our  offering  to  Him.  But 
our  voluntary  mortifications,  however,  are  only 
profitable  and  meritorious  when  done  in  charity. 
The  erroneous  Indian  philosophy,  which  regards 
matter  as  evil,  practises  asceticism  to  free  the  soul 
from  it.  The  Christian  practises  self-denial  in 
order  to  be  more  conformed  to  his  Lord  and  be 
united  by  love  to  Him.  The  true-hearted  bride 
desires  to  share  in  the  life  of  her  spouse  and  es- 
teems it  a  privilege  to  share  His  hardships  with 
Him. 

There  are  various  ways  by  which  we  may  disci- 
pline ourselves— by  abstraction,  solitude,  silence, 
and  by  preserving  tranquility  of  mind.  We  may 
abstain  for  instance,  from  engaging  in  works 
not  pertaining  to  us;  or  from  doing  what  belongs 
to  us  to  do,  with  affections  centred  on  them  and  not 
directed  to  God.  In  considering  what  we  should 
do  in  any  matter,  we  are  to  ask  ourselves  not 
whether  it  is  a  good  thing  in  itself,  but  whether 
we  are  called  on  to  do  it.  Many  persons,  neglecting 
this,  busy  themselves  with  their  own  plans,  and  not 
with  those  designed  for  them. 

Again,  we  may  practise  retirement  from  the 


AN  INSTRUCTION  231 

world  by  not  letting  ourselves  be  immersed  in  it. 
Our  duties  to  society  should  be  subordinate  to  our 
duties  to  Christ  and  His  Church.  The  Christian 
soul  must  not  be  like  a  gay  butterfly  flitting  from 
one  flower  to  another  in  search  of  worldly  pleasure, 
but  like  a  soldier,  girded  and  armed  against  the 
enticement  of  a  worldly  life.  We  may  practise 
silence  by  keeping  ourselves  from  gossiping  and  de- 
tracting conversation;  from  murmurings  against 
God's  dealings  with  us,  and  vain  disputes  with  our 
fellows.  We  may  mortify  our  wills  by  acts  of  resig- 
nation to  God's  providences  and  dealings  with  us. 
We  may  mortify  our  hearts  by  detaching  them 
from  any  earthly  idol,  and  making  God  our  Su- 
preme Love.  We  may  mortify  our  tempers  and 
tongues  by  sharply  schooling  the  latter  and  pray- 
ing for  our  enemies.  We  may  offer  up  all  our 
bodily  or  spiritual  pains  to  Christ  crucified,  and  re- 
joice in  suffering  with  Him.  It  is  the  law  of  the 
new  Creation. 

Prayer. 

What  gravitation  is  to  the  material  universe, 
prayer  is  to  the  spiritual  one.  By  that  we  mean 
that  it  is  a  fundamental  law.  God  wills  to  be 
moved  by  prayer,  and  God  governs  the  world. 
Prayer  also  keeps  man  in  communion  with  God, 
and  God  is  the  life  of  the  soul.  Our  spiritual  life 
depends  upon  it,  as  the  body  does  upon  the  air.  It 
is  a  perpetual  source  of  light  and  warmth  and 
growth  and  joy.  It  is  the  most  divine  action  that 
a  rational  soul  is  capable  of.  By  it  we  are  united 
to  God,  in  increasing  degrees  of  union,  and  by  it  all 


232  A  JOURNEY  GODWARD 

grace  and  good  are  obtained.  The  Christian  soul, 
aided  by  the  Spirit,  prays  to  God  in  Christ,  and 
God,  according  to  Christ's  promise,  hears  and 
answers  our  prayers.  He  will  answer  them  to  our 
own  spiritual  advancement,  as  He  said,  "Whatso- 
ever ye  ask  in  M}^  name,  it  shall  be  done  unto  you. ' ' 
He  will  answer  our  prayers  for  temporal  blessings 
for  ourselves  or  others,  according  as  He  sees  the 
answers  will  be  beneficial  to  them  or  to  us. 

I  have  sometimes  been  asked,  "How  shall  we 
obtain  answers  to  our  prayers  1 ' '  God  has,  it  is  my 
experience,  been  perpetually  answering  them.  If  I 
want  anything,  temporal  or  spiritual,  I  go  to  the 
Father,  as  His  child,  being  sure  that  if  it  is  for  my 
or  another's  good  He  will  give  it  to  me.  I  often  say 
to  myself,  ' '  I  have  an  awfully  rich  Father,  for  He 
owns  the  whole  universe;  but  I  don't  want  any- 
thing except  He  gives  it  me;  for  my  joy  is  not  in 
the  gift  but  in  my  dear  Father  as  the  Giver."  So 
I  am  alwa3^s  happy  and  contented  and  in  Avant  of 
nothing. 

First,  I  would  say  to  anyone :  Before  you  pray, 
try  to  think  what  is  the  will  of  God.  Will  this,  for 
which  I  pray,  forward  His  interests?  Desire 
nothing  but  what  He  wills.  Be  perfectly  content 
that  He  should  refuse  your  request  if  it  is  not  His 
will.  I  have  known  persons  to  pray  for  the  life  of 
some  relative  or  friend,  and  be  sorry  afterwards, 
when  the  person  turned  out  badly,  that  they  had 
done  so. 

If  one  is  praying  for  some  spiritual  good  to  be 
done  oneself,  either  by  the  removal  of  some  tempta- 
tion, or  the  acquisition  of  some  virtue,  remember 


AN  INSTRUCTION  233 

that  God  is  less  likely  to  take  away  the  temptation 
than  to  give  strength  to  bear  it;  for  we  become 
holier,  not  by  the  absence  of  temptation,  but  by  vic- 
tory over  it. 

Again,  we  find  that  God  answers  our  prayers 
for  virtues  by  allowing  a  trial.  The  soul  prays  for 
faith.  Now  faith  is  not  poured  into  us  like  a  liquid 
into  a  vessel.  Faith  is  the  victory  over  doubt.  So 
if  we  pray  for  more  faith,  the  advanced  soul  is 
more  likely  to  have  doubt.  So,  if  we  pray  for  the 
overcoming  of  our  temper  God  answers  by  allowing 
trials  of  temper  to  come.  God  may  deal  differently 
with  the  young  novice  in  religion.  He,  in  His 
tender  care,  takes  the  lamb  up  into  His  bosom.  But 
He  strengthens  the  advancing  soul  by  spiritual 
discipline. 

Again,  He  gives  answers  slowly.  He  does  so  to 
strengthen  us  in  perseverance.  He  does  so  because 
He  would  train  us  in  prayer.  He  does  so  because 
He  would  have  us  more  gratefully  prize  the  gift, 
when  it  comes.  He  does  so  because  He  loves  to  hold 
communion  with  us,  and  reveal  to  us  the  secret  of 
His  divine  heart.  Show  me  Thy  face,  said  Moses ; 
and  he  saw  it  on  the  Mount  of  the  Transfiguration. 
The  prayer  of  Zacharias  was  heard  and  answered 
when  it  had  become  a  seemingly  physical  impossi- 
bility. 

At  times  every  devout  person  desires  to  know 
God's  will  in  his  regard.  Some  question  of  duty 
has  presented  itself.  He  is  called  on  to  make  a 
choice  between  two  lines  of  action.  He  is  to  take  up 
a  certain  work,  and  leave  a  certain  position.  He 
wishes  to  know  God's  will.    How  shall  he  do  it? 


234  A  JOURNEY  GODWARD 

He  betakes  himself  to  prayer,  and  prays  over  the 
matter  before  God.  Possibly  he  argues  the  matter, 
stating  the  pros  and  cons  in  his  prayer.  But  in 
this  way  he  is  more  likely  to  get  at  his  own  will 
than  at  the  will  of  God.  Let  him,  m  prayer,  seek 
to  get  into  a  state  of  absolute  indifference  as  to 
what  God  may  decide  for  him.  When  this  has 
really  been  done,  let  him  wait,  and  by  some  provi- 
dential act,  or  the  realization  of  some  strong  argu- 
ment on  one  side,  he  may  conclude  this  is  God's 
voice.  But  if,  as  it  may  occur,  no  sign  is  given, 
then  whichever  way  he  acts  will  be  in  conformity 
to  the  will  of  God. 

In  respect  to  interior  inspirations,  those  of  the 
human  spirit,  or  even  of  Satan,  are  often  mistaken 
for  God's  leadings.  No  inward  inspiration  can  be 
trusted  which  is  not  in  conformity  with  the  teach- 
ing of  the  Church,  and  any  such  should  be  most 
carefully  scrutinized  as  probably  doubtful  if  it  is 
against  lawful  obedience. 

To  keep  in  the  spirit  of  prayer  during  the  day, 
one  should  practise  ejaculatory  prayer.  It  is  a 
simple  exercise  on  waking  to  make  the  sign  of  the 
Cross  and  to  utter  the  Holy  Name.  Thus  the  first 
act  of  the  day,  and  the  first  words  we  speak,  will 
be  directed  to  God. 

Public  Prayer. 

It  is  very  blessed  to  unite  with  the  other  mem- 
bers of  the  mystical  body  in  prayer  and  praise. 
Many  persons  complain  that  they  suffer  from  wan- 
dering thoughts.  It  is  not  the  greatest  of  sins,  but 
it  is  a  spiritually  expensive  one.  One  remedy  is  to 
try,  in  public  worship,  to  realize  God's  presence. 


AN  INSTRUCTION  235 

To  the  degree  in  which  you  can  keep  Him  before 
you,  your  prayer  will  be  profitable.  Some  are 
helped  by  realizing  the  presence  of  our  Lord.  You 
have  come  into  the  Presence  Chamber  of  the  Great 
King.  With  the  eye  of  the  soul  look  to  Him,  and  to 
Him  address  your  prayer.  Make  a  practice  of  this, 
and  for  a  time  do  not  think  of  the  words.  The 
words  may  be  said  mechanically.  But  if  the  soul  in 
its  devotion  is  fixed  on  the  object  to  whom  its 
prayers  are  addressed,  we  should  pray  effectively. 
It  would  be  prayer,  even  if  we  said  no  words  at  all. 
Just  the  sense  of  God's  presence  will  fill  the  soul 
with  a  special  peace. 

In  saying  the  Psalter,  remember  it  was  our 
Lord's  own  Prayer  Book.  It  was  written  purposely 
for  Him ;  and  for  its  highest  use,  for  His  recitation 
of  it.  There  are  many  things  in  it  you  may  not 
comprehend,  but  we  may  say  them,  in  union  with 
our  Lord,  just  as  a  little  child  says  its  prayers 
after  its  mother.  In  saying  the  Psalter  in  the 
choir,  where  it  is  said  antiphonally,  it  makes  it 
more  devotional  to  insert  after  the  colon  in  each 
verse,  some  word  of  adoration  or  love.  Take  such 
words  as  ''Blessed  God,"  or  "Dearest  Lord,"  thus: 
"Incline  my  heart  unto  Thy  testimonies.  Holy 
God."  "Make  me  to  go  in  the  path  of  Thy  com- 
mandments, dearest  Lord."  "Let  Thy  loving 
mercy  come  also  unto  me,  O  Lord  Jesus." 

Saying  the  Psalm  in  this  way  makes  it  more  de- 
votional. It  helps  to  deliver  us  from  a  mechanical 
recitation,  and  the  formalism  of  a  routine  service. 
Meditation. 

There  are  persons  who  get  puzzled  by  the  rules 


236  A  JOURNEY  GODWARD 

given  for  meditation,  and  say  they  cannot  medi- 
tate. Let  them  begin  by  what  I  have  called  "Pray- 
ing on  a  subject,"  then  they  will  find  it  easy.  Let 
them  kneel  down  and  read  over  some  small  portion 
of  Scripture  and  think  "That  is  God's  word  to 
me."  Let  them  intersperse  their  own  prayers 
with  the  reading. 

Take  for  instance  the  Ten  Commandments,  or 
the  Beatitudes,  or  the  Twelve  Fruits  of  the  Spirit, 
or  some  parable;  or  let  them  take  their  own  life, 
and  think  how  God  has  blessed  them,  protected 
them.  Let  them  think  over  the  many,  many 
causes  of  thanksgiving,  and  say  in  prayer,  I 
thank  Thee,  O  Lord,  for  each  and  every  one  of 
them.  Let  them  take  the  great  mysteries  of  the 
Faith,  the  Incarnation,  the  Crucifixion,  the  Gift  of 
the  Spirit,  the  Presence  of  Our  Lord  in  the 
Eucharist.  Let  them  bow  down  before  God,  and 
repeat  over  and  over  again:  "I  adore  Thee,  I  love 
Thee."  Or  say  such  praise  as  this :  "O  sweet  Lord 
Jesus  Christ,  full  of  grace,  I  thank  Thee  for  these 
mercies.  Blessed  is  Thy  most  holy  life,  Thy  Pas- 
sion and  Thy  Death,  and  blessed  is  the  Blood  Thou 
sheddest  for  us"— adding  the  separate  blood  shed- 
ding. 

Of  meditation,  there  are  two  kinds  or  methods : 
the  modern  one,  which  has  its  prelude  or  picture, 
then  the  discourse  upon  the  subject  taken  by  the 
understanding,  which  consists  in  asking  such  ques- 
tions as  Who  1  What  ?  Where  ?  With  what  means  ? 
Why?  How?  Then  follows  an  application  to  one- 
self :  What  practical  lesson  am  I  to  draw  from  it  ? 
What  motives  to  persuade  me  to  follow  that  prac- 


AN  INSTRUCTION  237 

tice?  How  am  I  to  act  in  the  future?  And  then 
the  will  and  affections,  turning  to  God,  hold  a  col- 
loquy with  Him. 

The  older  method,  which  has  the  traditions  of 
the  desert  and  of  the  holy  order  of  St.  Benedict, 
is  more  simple,  if  less  logical,  in  arrangement.  The 
soul  places  itself  in  God's  presence  with  acts  of 
adoration,  thanksgiving,  love,  joy,  resignation, 
contentment.  Different  temperaments  are  drawn 
to  adopt  one  or  other  of  these  methods,  both  of 
which  are  good. 

But  a  time  comes  that  devout  souls,  when  prac- 
tising the  former  method,  leave  it  and  advance 
to  the  degree  of  affective  prayer.  The  soul  no 
longer  discourses  so  much  with  its  understanding 
about  the  mysteries  of  religion,  but  by  acts  of  the 
will  and  heart,  grows  in  further  union  with  our 
Lord.  These  acts  are  first  enforced  by  the  will, 
but  subsequently  are  voluntary  and  spontaneous  as 
the  outcome  of  God's  indwelling  in  the  soul.  "My 
soul  is  athirst  for  God,  yea,  even  for  the  Living 
God. ' '  All  things  become  to  it  a  matter  of  prayer. 
It  loves  God,  it  rejoices  in  God,  it  cannot  cease  to 
praise  Him.  All  things  that  come,  whether  sor- 
rows or  trials,  are  only  food  for  the  elevation  of 
the  soul  in  union  with  the  Divine  Life.  Not  I  that 
live,  but  Christ  lives  in  me. 

And  so  the  soul  passes  on  to  the  state  of  con- 
templation. It  becomes  less  active;  it  becomes 
more  and  more  passive.  It  no  longer  labours  and 
struggles.  It  is  no  longer  engaged  in  such  active 
warfare.  Its  natural  powers  become  more  qui- 
escent. It  has  gone  out  of  self  and  is  resting  in  God. 


238  A  JOURNEY  GODWAED 

It  does  not  work  so  much,  as  God  works  within 
it.  It  is  full  of  a  diviner  peace  than  that  which 
came  at  the  time  of  its  conversion.  God  is  its  All- 
in- All.  Its  persistent  maxim  is  '*God  only."  It 
has  been  vouchsafed  so  ghostly  a  sight  of  the  Pas- 
sion, that  the  old  nature  has  been  mortified,  and 
God  lives  within  the  soul.  O  the  sweetness,  the 
blessedness  of  a  state  which  is  a  foretaste  of 
Heaven ! 

There  is  granted  also  to  some  favoured  souls, 
whose  humility  is  such  that  God  can  trust  them 
with  His  gifts,  a  degree  of  prayer  or  communion 
with  God  called  the  "prayer  of  quiet."  St.  The- 
resa was  its  great  apostle  and  teacher.  I  have 
Imown  souls  myself  so  held  in  the  embrace  of  God 
that  their  natural  faculties  were  held  in  a  passive 
state  of  stillness,  and  without  words  uttered,  they 
communed  with  God  and  God  with  them.  One  law 
of  this  prayer  they  learned  to  obey— not  to  seek 
it  but  to  let  God  give  it;  not  to  cling  to  the  state 
or  vision,  which  is  known  to  be  of  God,  because 
it  does  its  work. 

Love. 

The  Gospel  of  Christ  is  the  Gospel  of  love.  It 
reveals  to  us  that  God  is  love,  and  His  love  to  us. 
As  love  itself,  it  binds  in  oneness  the  Ever-Blessed 
Trinity  in  an  eternal  jubilation  of  joyous  exist- 
ence. God,  in  the  Eternal  and  Ever-Being-Begot- 
ten Son,  and  the  Eternal  Procession  of  the  Holy 
Spirit,  has  the  all-satisfying  fruition  of  His  own 
love. 

His  love  overflows  in  the  mystery  of  creation. 
It  reflects  His  nature  and  attributes.    It  advances 


AN  INSTRUCTION  239 

to  its  perfection  in  the  Incarnation.  Therein  God 
joins  it  to  Himself  by  the  union  of  the  Divine  and 
Human  Nature  of  Christ  in  the  Person  of  the  Eter- 
nal Word. 

Love  flows  from  its  Incarnate  Source  in  the 
Person  of  the  Holy  Spirit,  who  fills  the  Church 
and  transforms  it  into  a  likeness  of  Christ.  It 
makes  the  Church,  thus  sanctified,  the  Bride  of 
God.  The  Church  in  its  completed  fulness  has 
been  seen  from  all  eternity,  and  been  predestinated 
in  its  means  of  justification,  and  the  completeness 
of  its  numbers,  and  the  elevation  of  its  sanctified 
life. 

God  is  Light,  and  the  Light  is  Life,  and  that 
Life  is  Love.  Our  life  is  as  nothing  worth  unless 
transfigured  by  the  active  presence  of  the  loving 
God  in  us.  His  love  is  a  redeeming  and  justifying 
and  sanctifying  love.  His  love  is  a  purifying,  il- 
luminating, transfiguring  love.  His  love  is  a  di- 
vine love,  a  penetrating,  triumphant  love.  It  is  a 
love  beyond  our  measuring,  permanent,  inexhaust- 
ible, because  it  is  the  very  love  which  is  God  Him- 
self. It  surrounds  us  by  its  providence.  It  pleads 
with  us  by  His  Spirit,  invites  us  by  its  compassion, 
embraces  us  in  its  mercy,  re-creates  us  by  its  grace, 
makes  us  partakers  of  the  divine  nature,  fills  us 
with  the  spirit  of  adopted  sons,  perfects  us  in  the 
fulness  of  God,  b}^  His  indwelling.  It  leads  us  on 
to  the  eternal  reign  of  God  Incarnate.  We  are  to 
follow  the  Lamb  whithersoever  He  goeth. 

Our  love  for  God  as  the  product  of  His  grace  is 
a  living  principle  of  action  in  us.  Nature  with  its 
powers  and  imperfections,  remains,  to  be  used  and 


240  A  JOURNEY  GODWARD 

to  be  ruled.  For  a  Christian,  the  dominant  motive 
of  action  in  us  is  the  love  of  God.  By  the  constant 
assertion  of  it,  it  strengthens  into  a  habit.  Habit, 
when  formed,  becomes  kingly  and  rules  the 
soul.  It  must  rule  even  if  it  has  to  take  the  sword 
of  discipline  and  mortification  for  a  sceptre.  This 
applies  not  only  to  the  body,  but  to  the  mind  and 
heart.  It  arms  itself  with  the  holy  resolve  to  do  all 
things  for  the  love  of  God,  that  it  may  be  less  un- 
worthy of  His  love.  It  never  ceases  to  sweep  the 
house  diligently  by  self-examination,  and  to 
search  for  the  lost  draclnna.  As  fire  burns  away 
the  mould  on  the  metal,  so  our  imperfections  are 
destroyed  by  perfect  love.  As  the  love  of  God 
grows  in  us,  it  grows,  like  the  love  in  God,  out  of 
itself.  It  has  tasted  of  the  divine  fruit,  and  knows 
its  sweetness.  Experience  has  revealed  ''how  gra- 
cious the  Lord  is. "  It  lives  in  another  than  a  mere 
material  world.  To  it,  there  is  no  joy  like  the 
peace  of  God  "which  passeth  understanding." 
Filled  with  love,  it  desires  to  work  for  others.  It 
hears  the  cry  of  humanity  lying  in  darkness.  It 
feels  the  weakness  of  the  Church,  wounded  and 
stricken  by  divisions.  It  may  be  able  to  do  a  little, 
but  it  must  not  wrap  its  talent  in  a  napkin  and 
bury  it.  If  we  cannot  go  forth,  as  priests  or  sis- 
ters, yet  in  every  parish,  and  in  every  department 
of  society,  there  is  work  to  be  done.  The  principle 
of  the  Incarnation  which  God  brought  do^\Ti  from 
heaven  to  save  us  must  be  our  example.  The  soul 
on  the  rock  saved  from  the  angry,  raging  waves, 
must  not  be  content  with  its  own  safety,  but  must 
stretch  down  its  hand  to  some  fellow  creature  still 


AN  INSTRUCTION  241 

struggling  in  the  waves  for  life.  Why  hold  back 
the  sacrifice  of  the  things  of  this  earth,  when  look- 
ing down  from  heaven  is  seen  the  face  of  the 
Blessed  Lord  ?  Why  let  our  human  fears  conquer 
us,  when  it  is  the  omnipotent  word  of  the  Master 
that  bids  us  "Come"? 

We  are  living  in  days  when  the  last  great  bat- 
tle between  Christ  and  His  foes  is  on.  Let  us  not 
be  like  the  children  of  Ephraim,  who,  being  har- 
nessed and  carrying  bows,  turned  themselves  back 
in  the  day  of  battle.  There  is  no  cause  for  which  a 
man  can  live  so  worthy  of  efforts  as  the  cause  of 
Christ.  Nothing  is  so  worth  loiowing  as  the  will 
of  God  in  our  regard;  nothing  so  worth  doing  as 
obedience  to  His  will.  Let  us  be  up  and  doing- 
most  happy  if  we  can  lay  down  our  lives  for 
Christ's  dear  sake. 

As  love  becomes  the  ruling  principle  within  us, 
it  fills  our  whole  nature.  The  soul,  being  emptied 
of  self  love,  attains  to  a  heavenly  calm  and  assured 
peace.  As  we  become  one  with  God,  God  puts 
Himself  at  our  disposal,  for  our  wills  are  His. 
Secured  in  the  love  of  God,  the  soul  passes  safely 
through  the  purifying  desolation  which  may  beset 
it.  Even  here,  God  fills  it  with  the  sweetness  and 
light  of  joy  and  transformation,  and  becomes  the 
life  of  its  life  and  the  soul  of  its  soul. 

O  Lord,  in  Thy  tender  mercy,  give  me  an  emp- 
tied heart,  a  heart  emptied  of  all  worldly  desire, 
ambition,  and  all  self-seeking  and  self-love. 

Give  me  a  detached  heart,  made  free,  even  by 
Thy   discipline,    from    all   inordinate    affections. 


242  A  JOURNEY  GODWAED 

May  it  be  set  on  Thee,  as  the  supreme  Lover  and 
Governor  of  my  soul. 

Give  me,  O  Blessed  Lord,  a  humble  and  lowly 
heart,  like  unto  Thine  own.  Hide  me,  Dearest,  in 
Thine  own  hiddenness,  and  fill  me  with  Thy  peace. 
Give  me,  O  Jesus,  my  King,  my  God,  a  resigned 
heart.  May  Thy  will  be  done  in  me,  and  by  me,  and 
may  I  have  my  joy,  in  that  Thou  hast  Thy  will. 
Give  me,  O  Lord,  ever  present  in  Thy  Church  and 
people,  a  recollected  heart.  May  I  guard  Thine 
indwelling  as  a  sacred  trust.  Give  me  the  chivalry 
and  the  loyalty  of  a  true  knight  of  Thine.  Clothe 
me  with  the  heavenly  armour.  And  grant  me  per- 
severance unto  the  end! 


S.  SAVIOUR'S,  MOSCOW. 


CHAPTER  XIII. 

CHURCH  UNITY  AND  UNION. 

"0  Pray  for  the  Peace  of  Jerusalem!" 

I  ever  laboured  for  a  restoration  of  outward 
union  between  all  Christian  bodies.  When  the 
Association  for  the  Promotion  of  Christian  Unity 
was  founded,  I  became  an  active  member  of  it.  It 
has  always  been  my  custom  in  consequence  to  say 
daily  a  prayer  for  a  united  Christendom. 

I  have  desired  to  see  the  restoration  of  Chris- 
tian fellowship  between  the  separated  portions  of 
Apostolic  Christianity.  It  would  be  a  great  bene- 
fit to  Christ  and  the  extension  of  Christ's  King- 
dom, if  the  Eastern  Orthodox  Churches  and  the 
Western  ones,  the  Latin  and  the  Anglican,  could 
cease  their  warfare  and  work  harmoniously  to- 
gether. Nor  should  we  of  the  Anglican  Commun- 
ion withhold  our  sympathy  from  those  sectarian 
bodies  that  have  gone  out  from  us,  but  pray  that 
the  breaches  may  be  healed.  I  have  always  been 
kindly  received  by  the  latter.  When  a  priest  serv- 
ing in  Boston,  I  was  asked  by  the  Baptist  denomi- 
nation to  address  their  clergy  on  the  subject  of 
Church  work.  I  have  taken  part  in  services  with 
them  which  were  of  a  national  character.  I  have 
been  asked  to  address  their  congregations  on  the 


244  A  JOURNEY  GODWARD 

position  and  teaching  of  our  Church.  On  one  occa- 
sion, quite  a  number  of  the  ministers  belonging  to 
the  various  denominations  in  the  heart  of  one  of 
our  large  cities  asked  me  to  conduct  a  retreat  for 
them.  They  had  heard  about  retreats,  as  means 
of  spiritual  progress,  and  desired  that  I  should 
give  one  to  them,  leaving  all  arrangements  in  my 
hands,  and  making  me  its  sole  conductor. 

I  do  not  think  any  union  with  the  sects  can  be 
brought  about  by  dealing  with  them  in  their  cor- 
porate capacity.  The  ties  which  now  bind  them 
together  are  too  strong  to  allow  of  an  absorption 
or  confederation.  They  regard  their  prosperity  as 
a  token  of  God's  blessing  on  their  organizations. 
Nor  would  a  better  state  of  feeling  be  produced  by 
what  is  called  an  "Open  pulpit."  This  would  not 
only  more  surely  convince  them  of  the  rightfulness 
of  their  separation  and  sectarian  theology,  but 
would  be  at  the  expense  of  the  disruption  of  our 
own  Communion.  But  possibly  separate  congre- 
gations might  be  brought  into  union  with  us  by 
the  allowance  of  a  temporary  use  of  a  service  ap- 
proved by  the  Bishops  of  a  Province,  and  a  con- 
tinuance of  the  administrations  of  the  former  pas- 
tor, for  a  time,  as  a  lay  reader.  When  a  body,  or 
a  congregation,  should  desire  union  with  us,  they 
might  wait  for  a  time  before  receiving  the  Sacra- 
ments, which,  until  their  own  minister  was  or- 
dained, would  be  supplied  by  a  priest  of  the 
Church. 

Concerning  restored  communion  between  the 
Apostolic  Eastern,  i.e.,  Russian  and  Greek, 
Churches,  the  Western,  i.e.,  Eoman  and  Anglican, 


CHURCH  UNITY  AND  UNION  245 

we  must  note  a  distinction  between  unity  and 
union. 

Our  Lord  prayed  that  His  Church  might  be  one 
as  He  and  the  Father  are  one.  Now  He  and  the 
Father  are  one  by  unity  of  possessing  a  common 
Nature.  It  is  an  organic  and  indestructible  unity. 
It  is  this  kind  of  unity  that  He  prayed  should  be 
that  of  His  Church.  This  unity  of  the  Church  is 
secured  by  those  gifts  of  sacramental  grace  which, 
uniting  all  the  members  to  Christ,  make  them  par- 
takers of  His  nature,  and  brothers  and  sisters  of 
His  one  family  or  flock.  By  this  union  with 
Christ,  an  indestructible  unity  is  secured.  So  that 
all  members  of  these  various  branches  of  the 
Church,  united  to  Christ,  and  having  His  life  flow- 
ing, as  it  were,  in  their  veins,  form  one  body  in  His 
sight.  Christ  also  prayed  for  union.  He  prayed 
for  such  a  visible  union  as  that  the  world,  seeing  all 
nationalities  united  together  by  the  tie  of  Chris- 
tian charity,  should  have  therein  a  witness  of  His 
divine  mission.  What  has  happened  has  been  that 
this  union  or  intercommunion  has  been  disturbed. 
As  Christ  prayed  for  union  we  should  also  pray 
for  its  restoration. 

But  we  must  always  pray  in  submission  and 
conformity  to  the  will  of  God.  How  do  we  know 
that  it  is  His  will  that  the  separated  portions  of 
Christendom  should  be  united?  Is  there  any  inti- 
mation of  it  in  Holy  Scripture?  Did  He  desire 
the  reuniting  of  Israel  and  Judah  after  their  sep- 
aration? Did  He  not  forbid  the  conquering  of 
one  portion  by  the  other  ?  How  is  it  in  respect  to 
the  Christian  Church  ?    It  fell  into  the  same  sin  as 


246  A  JOURNEY  GODWARD 

Israel  in  desiring  a  visible  head,  and  as  in  the 
case  of  Israel,  disunion  was  the  result.  What  is  to 
be,  according  to  the  divine  will,  the  course  of  His 
Church  on  earth?  It  is  not  to  conquer  the  world, 
and  to  make  the  world  good.  It  is  to  gather  out  of 
the  world  those  who  are  to  form  the  Kingdom  of 
Righteousness,  which  is  to  last  forever.  The  world 
is  in  opposition  to  Christ  and  will  become  more 
so  as  time  goes  on.  The  world  will  treat  the 
Church,  which  is  the  coming  Bride  of  Christ,  as  it 
treated  Christ.  It  will  graduall.y  reject  ortho- 
dox Christianity  for  some  rationalized  theology  of 
its  own  making.  It  will  gain  a  foothold  within  the 
body  of  the  Church  itself,  which  will  be  the  source 
of  its  division.  Christianity,  as  a  world's  victor, 
will  be  a  failure.  Its  true  victory  will  be  found  in 
its  faith  in  Christ,  which  will  not  thereby  be  dis- 
turbed. 

Now  it  is  this  that  Christ  prophesied  of  His 
Church.  His  Gospel  will  be  preached  first  of  all  as 
a  witness  to  all  nations.  But  as  the  end  draws 
nigh,  the  powers  of  the  Church  will  be  shaken. 
The  glory  of  Christ's  Deity,  who  is  the  Sun  of 
Righteousness,  will  be  obscured.  The  stars  of 
heaven,  that  is,  the  Bishops  and  Priests  of  the 
Church,  will  fall  away.  The  sign  of  the  Cross,  that 
is  persecution,  will  be  seen.  The  outward  garment 
of  Christ  will  be  rent  by  divisions.  While  the 
bones  of  the  mystical  Body  of  Christ  cannot  be 
broken,  for  the  unity  of  the  Body  is  indestructible, 
yet  all  the  bones,  as  symbolical  of  the  union  and  co- 
ordinate working  of  each  part,  will  be  out  of  joint. 
The  outer  framework  of  the  Church,  like  the  ship 


CHURCH  UNITY  AND  UNION  247 

in  which  St.  Paul  sailed,  will  suffer  shipwreck.  It 
is  of  those  in  this  Gospel  Ship  that  Christ  said  to 
Paul:  ^'Lo,  I  have  given  thee  all  that  sail  with 
thee. ' '  He  never  made  such  promise,  we  may  note 
in  passing,  to  St.  Peter.  He  only  preached  out  of 
Peter's  boat  as  representing  the  Old  Dispensation, 
and  brought  Peter  to  confession  of  his  sinfulness. 
But  no  security  was  pledged  to  the  Old  or  the  New 
Dispensation  organization.  Peter's  boat  began  to 
sink,  and  St.  Paul's  went  to  pieces.  The  Church 
must  thus  calmly  look  on  to  the  end.  There  will  be, 
it  is  true,  at  the  second  coming  of  Christ,  a  deep 
religious  movement  within  the  Church,  just  as 
there  was  at  His  first  coming.  But  Christ  has 
promised  no  triumph  of  the  Church  over  the  world. 
While  then  we  may  pray  for  outward  union, 
we  must  be  content  with  the  real  unity  of  the  Body 
of  Christ.  We  cannot  say  that  it  is  God's  will 
that  the  different  portions  of  disunited  Christen- 
dom will  ever  be  united.  We  must  not  say,  as  if 
we  knew  with  absolute  certainty,  that  outward 
union  is  what  God  wants.  There  are  reasons  why 
it  may  be  otherwise.  The  prophecies,  at  least,  do 
not  point  that  way.  While  for  a  long  portion  of 
ni}^  life  I  hoped  for  the  reunion  in  Western 
Christendom  of  the  Anglican  and  Latin  Commun- 
ions, after  the  Roman  rejection  of  our  orders, 
which  was  in  itself,  I  believe,  a  great  blessing,  the 
union  seemed  a  practical  impossibility.  The  Holy 
Spirit  in  the  last  century  has  been  striving  with 
the  Anglican  Communion,  to  regain  its  full  heri- 
tage of  faith  and  worship.  And,  with  some  degree, 
the  Anglican  Church  has  made  a  loving  response 


248  A  JOURNEY  GOD  WARD 

to  God.  She  has  done  penance  for  her  sins.  She 
has  made  acknowledgment  of  her  faults.  She  has 
extended  her  love  to  her  separated  brethren.  Her 
sons  and  daughters  have  given  themselves  with 
heroic  devotion  to  the  cause  of  Christ.  The  Faith 
as  taught  from  the  beginning  throughout  the  ages, 
and  as  announced  by  all  portions  of  Christendom, 
has  been  held  with  revived  energy.  The  Holy 
Sacrament  and  Sacrifice  of  the  Eucharist  has  been 
largely  restored  as  the  one  great  worship  of  the 
Lord's  Day.  Responding  to  the  Spirit's  call,  she 
has  put  on  her  glorious  ceremonial  as  an  expres- 
sion of  her  faith  and  love.  She  has  aroused  her- 
self from  her  Erastian  slumber  like  a  giant  re- 
freshed with  wine. 

On  the  other  hand,  the  same  Holy  Spirit  has 
been  pleading  with  the  Latin  Community;  plead- 
ing with  her,  through  the  Anglican  Church, 
through  the  Eastern  Synods,  by  the  Old  Catholic 
movement,  by  the  stirring  call  of  the  Modernist, 
by  the  movement  in  favor  of  a  liberal  Catholicity, 
and  by  those  whom  Rome  itself  would  call  her 
loyal  and  faithful  children,  to  cease  to  be  papal 
and  to  become  more  Catholic.  The  modern  mon- 
archical absolutism  of  the  Papacy,  which  makes 
the  Pope  the  source  of  all  jurisdiction,  gives  him 
an  exclusive  legislative  power,  makes  him  the 
judge  of  all  controversies,  the  doctor  and  teacher 
of  the  Church  apart  from  the  Councils,  is  a  Papacy 
different  in  kind  from  the  honour,  precedence,  and, 
lawful  influence  given  by  tradition  and  canon  law 
to  the  Pope  as  the  first  Bishop  of  Christendom. 


CHURCH  UNITY  AND  UNION  249 

He  refuses  our  acknowledgment  of  his  primacy, 
demanding  a  submission  to  his  supremacy.  He 
claims,  on  the  non-Patristic  interpretation  of 
three  texts,  the  Forged  Donation  of  Constantine, 
and  the  Forged  Decretals,  a  power  as  of  divine 
right  which  the  ancient  Church  knew  not  of,  ana 
the  Eastern  and  the  Anglican  Churches,  without 
faithlessness  to  their  Lord,  cannot  acknowledge. 
But  the  question  between  the  Anglican  and  Roman 
to-day  is  not  that  of  the  sixteenth  century. 
While  the  Church  of  England,  with  some  mistakes, 
it  may  be  admitted,  sought  in  legal  fashion,  and  by 
appeal  to  the  ancient  faith,  to  reform  herself  by 
conforming  to  Apostolic  traditions,  the  teaching 
of  the  Fathers,  the  doctrines  of  the  Councils,  and 
by  common  consent;  Rome,  repudiating  an  appeal 
to  history,  has  widened  the  breach  in  Christendom 
by  adding  doctrines  like  those  of  the  Immaculate 
Conception  of  the  Blessed  Virgin,  and  Papal  In- 
fallibility, to  her  Creed.  In  her  claim  to  a  tem- 
poral sovereignty  she  has  surrounded  herself  with 
the  pomp  and  splendor  of  an  earthly  court.  By 
her  love  of  power,  her  worldliness,  centralized  dic- 
tatorship, and  her  Italian  policy,  she  contravenes 
the  injunction  of  our  Lord,  "My  Kingdom  is  not 
of  this  world."  We  may  pray  for  Rome's  con- 
version; but  only  a  moral  earthquake,  as  terrible 
as  the  physical  one  which  destroyed  Messina,  can 
shatter  the  Papacy  and  make  possible  a  reunion 
with  her. 

We  turn  gladly  and  more  hopefully  to  the  East- 
ern   Churches.     Rome's    one    term    of    union    is 


250  A  JOURNEY  GODWARD 

summed  up  in  the  word  "submission."  We  must 
submit,  and  be  incorporated  in  her.  We  must 
submit,  and  become  papalizecl.  Now  the  Eastern 
Church  does  not  ask  us  to  submit.  In  h-er  great 
love  she  only  asks,  "Are  we  of  the  same  faith?" 
Have  we  kept  the  faith  of  the  Fathers,  as  she  cer- 
tainly has  ?  If  we  are  one  with  her  in  faith,  then 
she  opens  her  heart,  and  says,  "We  are  brethren." 

A  way,  then,  to  union  with  the  East,  is  first  of 
all  to  develop  union  within  ourselves.  The  differ- 
ent schools  in  the  English  Church  do  agree,  we 
believe,  in  the  same  creed,  the  same  great  princi- 
ples of  the  faith,  and  use  the  same  Book  of  Com- 
mon Prayer.  Whatever  tends  to  the  minimizing 
of  party  spirit,  to  the  better  understanding  of  one 
another,  tends  to  the  unity  of  Christendom.  It  is 
at  home  that  the  effort  of  union  must  first  be  made. 
We  must  be  practically  one  amongst  ourselves, 
and  this  unity  is  consistent  with  a  diversity  of  al- 
lowed ritual  and  ceremonial.  Let  this  be  brought 
about,  and  union,  we  believe,  in  Christian  fellow- 
ship with  the  Eastern  Churches,  A\dll  not  be  far 
distant. 

It  may  be  interesting  here  for  my  readers  to 
read  a  letter  of  mine,  sent  to  the  Most  Rev.  Arch- 
bishop Antonius ;  also  a  report  I  made  after  a  visit 
to  Russia  to  the  Bishops  and  members  of  our  Com- 
mission on  Ecclesiastical  Relations ;  and  also  a  let- 
ter addressed  to  Antonius,  the  presiding  member 
of  the  Holy  Governing  Synod  of  Russia,  and  to 
the  Synod,  through  him : 


ANTONIUS,  METROPULITAX  OF  ST.  rETERSBURCJ 


church  unity  and  union  251 

Report  to  the  Commission  on  Ecclesiastical 
Relations. 

''To  the  Bishops  and  Members  of  the  Commis- 
sion on  Ecclesiastical  Relations: 

"Reverend  and  Dear  Brethren: 

"Having  been  brought  into  personal  and 
friendly  relations  with  some  of  the  members 
of  the  Russian  Orthodox  Church,  including 
the  Rt.  Rev.  Bishop  Tikhon  and  the  Most  Rev. 
Antonius,  Metropolitan  of  St.  Petersburg,  I 
was  urgently  requested  by  some,  among  whom 
was  the  Russian  Consul  General  Lodygenski 
in  New  York,  to  visit  St.  Petersburg  in  the 
interest  of  Christian  fellowship.  At  the  same 
time,  as  a  member  of  our  Commission,  the  Rt. 
Rev.  Bishop  Huntington,  our  chairman,  gave 
me  a  letter,  accrediting  me  as  a  member  of 
our  body  to  the  Russian  Church. 

"I  was  also  honoured  by  the  following  let- 
ter, given  under  the  hand  and  seal  of  our  late 
Rt.  Rev.  Presiding  Bishop,  Dr.  Clark : 

''  'To  the  Most  Reverend  Antonius,  Arch- 
bishop and  Metropolitan  of  St.  Pe- 
tersburg : 

"  'Will  you  allow  me  to  introduce  to 
you  the  Right  Reverend  Charles  Chap- 
man Grafton,  D.D.,  Bishop  of  Fond  du 
Lac,  in  the  United  States  of  America,  who 
is  visiting  in  Russia  in  order  to  learn  all 
that  he  can  of  the  Church  in  that  country, 
and  also  to  give  information,  wherever 


252  A  JOURNEY  GODWARD 

it  is  desired,  of  the  condition  of  the 
Church  in  this  part  of  the  world?  It  is 
his  wish,  and  that  of  many  others,  to  es- 
tablish and  continue  fraternal  relations 
between  the  Eastern  Church  in  Russia 
and  the  Church  in  America. 

"  'Any  attentions,  therefore,  which 
may  be  shown  him,  or  any  aid  that  he  may 
receive  in  his  investigations,  will  be 
warmly  reciprocated  by  the  Church  in 
this  country. 

''  'I  am,  with  great  respect, 
"  'Your  affectionate  brother  in  Christ, 
"  'Thomas  M.  Clark, 
"  'Presiding    Bis]iop    of    the    Episcopal 
Church  in  the   United  States   of 
America. 
"  'Newport,  Rhode  Island, 
"  'August  18th,  1903u' 

"The  object  of  my  visit,  as  stated  in  this 
letter,  was  to  obtain  information  concerning 
the  Orthodox  Church,  and  to  give  any  in- 
formation of  the  condition  of  the  Church  in 
this  part  of  the  world.  The  Presiding  Bishop 
also  stated  that  it  was  the  wish  of  many  here 
to  establish  and  continue  fraternal  relations 
between  the  Eastern  Church  in  Russia  and 
the  Church  in  America. 

"Our  Secretary,  Fr.  De  Rosset,  also  wrote 
and  requested  me  to  prepare  a  report  on  the 
question  of  the  rapprochement  of  the  Angli- 
can and  Eastern  Communions  to  present  to 


CHURCH  UNITY  AND  UNION  253 

the  Commission  at  the  coming  Convention.  It 
is  in  consequence  of  this  request  that  I  lay 
this  report  before  you. 

"I  sailed  from  New  York  on  the  22ncl  of 
August  last,  returning  on  the  8th  of  Novem- 
ber. I  was  accompanied  by  the  Rev.  Sigour- 
ney  W.  Fay,  Jr.,  who  acted  as  my  chaplain, 
and  was  joined  in  England  by  W.  J.  Birk- 
beck,  Esq.,  who  also  accompanied  me  to  Rus- 
sia. Mr.  Birkbeck  is  probably  well  known  to 
you  by  his  writings.  His  knowledge  of  the 
Russian  language  and  his  many  years  of  inter- 
course with  Russian  ecclesiastics  and  with 
persons  of  high  social  position,  made  his 
assistance  in  obtaining  our  desired  informa- 
tion most  valuable.  He  had  also  accompanied 
the  Archbishop  of  York  when  he  visited  Rus- 
sia as  a  representative  of  the  English  Church 
at  the  Coronation  of  the  Czar. 

"During  my  stay  in  Russia  I  visited  St. 
Petersburg,  Moscow,  and  the  Troitsa  Mon- 
astery, not  far  from  the  latter  city. 

' '  On  arrival  at  St.  Petersburg,  it  being  the 
Feast  of  the  Holy  Cross,  I  attended  the  service 
at  the  Lavra,  or  Monastery  of  the  Alexander 
Nefsky.  It  was  on  a  Saturday  evening. 
There  were  about  3,000  persons  present  in  the 
congregation,  a  large  part  of  whom,  as  I  found 
was  the  case  in  almost  all  their  services,  were 
men. 

"On  Sunday,  accompanied  by  the  Honor- 
able Vladimer  Sabler,  Senator,  the  assistant 


254  A  JOURNEY  GODWARD 

to  the  Procurator-General  of  the  Holy  Synod, 
I  attended  the  liturgy  at  the  great  Church  of 
St.  Isaac's,  and  was  received  within  the  Icon- 
astasis,  during  the  service,  and  afterwards 
was  welcomed  by  Bishop  Constantine,  one  of 
the  Coadjutor  Bishops  of  St.  Petersburg,  and 
the  Dean  of  the  Cathedral. 

"During  my  stay  in  St.  Petersburg  I  saw 
Alexius,  the  Exarch  of  Georgia,  who  is  a  mem- 
ber ex  officio  of  the  Holy  Synod.  The  Holy 
Governing  Synod  consists,  we  may  say  ex 
officio,  of  the  Metropolitan  of  St.  Petersburg, 
who  is  the  President,  the  Metropolitan  of 
Moscow  and  Kief,  the  Exarch  of  Georgia,  and 
other  temporary  members,  among  whom  was 
my  friend.  Bishop  Tikhon. 

"During  my  stay  in  St.  Petersburg  I  had 
many  conversations  with  General  Kereef ,  who 
has  taken  such  a  deep  interest  in  the  union 
of  the  Churches.  He  has  published  several 
pamphlets  concerning  the  relations  of  the  dif- 
ferent communions  to  each  other.  From  him 
I  obtained  a  great  deal  of  information  as  to 
the  attitude  of  the  Russian  laity  toward  their 
Church  and  on  the  subject  of  restored  inter- 
communion. 

"My  own  impression  of  the  laity  corre- 
sponds with  that  of  the  late  Bishop  Creighton, 
that  the  Russians  are  the  most  religious  na- 
tion in  Europe.  While  it  may  be  said  that 
the  English  are  the  most  practical,  the  French 
the  most  logical,  the  Germans  the  most 
learned,  the  Italians  the  most  artistic,  and  the 


FATHER  JOHN  OF  CRONSTADT. 


CHURCH  UNITY  AND  UNION  255 

Americans  the  most  freedom-loving,  of  Russia 
it  may  fairly  be  said  that,  as  a  nation,  she  is 
the  most  religious.  It  is  certainly  one  proof 
of  this  to  see  the  enormous  congregations, 
composed  so  largely  of  men,  assembled  in  their 
churches.  At  St.  Saviour's,  Moscow,  the 
great  church  built  in  thanksgiving  for  Rus- 
sia's deliverance  from  Napoleon,  I  saw  on  an 
ordinary  Sunday  a  congregation  of  eight 
thousand  or  ten  thousand  persons.  In  every 
railroad  station,  public  building,  in  every  pri- 
vate house,  are  to  be  seen  icons,  or  sacred  pic- 
tures, which  not  only  remind  persons  of  sacred 
subjects,  but  bring  forth  in  most  public  places 
acts  of  devotion.  Nor  is  this  a  mere  matter 
of  external  piety;  the  religion  reaches  into 
their  business  affairs.  It  is  conunon  for  the 
great  merchants  of  Moscow  to  hold  religious 
services  in  their  places  of  business  once  a  year, 
to  offer  thanks  to  God  for  the  way  in  which 
they  have  been  prospered,  and  to  make  sub- 
stantial aclaiowledgment  of  it  by  offerings  to 
the  Church.  The  popular  idea  with  us  that 
the  Russians  are  given  excessively  to  drink  is 
disproved  by  statistics,  which  show  that  since 
the  Government  has  abolished  saloons,  the 
amount  of  liquor  consumed  per  capita  in  Rus- 
sia is  less  than  that  taken  in  England  or 
America. 

''I  was  also  honoured  by  a  visit  from  that 
holy  priest,  Fr.  St.  John  Sergieff.  The  sim- 
plicity, earnestness,  and  piety  of  this  remark- 
able and  wonder-working  man  was  most  strik- 


256  A  JOURNEY  GODWARD 

ing.  One  could  not  but  be  drawn  to  him  by 
his  deep  evangelical  spirit;  nor,  when  one 
came  to  know  him  and  learn  of  his  life,  doubt 
of  the  many  wonders  God  has  seen  fit  to  work 
through  his  prayers.  He  was  a  living  wit- 
ness to  the  truth  that  in  all  ages  and  in  all 
portions  of  the  Catholic  Church  God  is  rais- 
ing up  persons  to  a  supernatural  degree  of 
holiness  and  sanctity. 

"It  would  be  interesting,  if  I  had  time,  to 
enter  into  the  great  missionary  spirit  of  the 
Russian  Church,  their  missionary  societies, 
and  the  evangelical  work  which  is  done 
throughout  Siberia,  Japan,  and  elsewhere.. 
In  examining  their  training  of  their  clergy 
for  the  priesthood,  I  noticed  that  there  was  an 
ecclesiastical  school  and  seminary  in  every 
diocese,  and  in  addition  there  were  three  or 
four  academies.  In  these  academies,  the 
higher  grade  of  students,  selected  from  the 
others,  received  a  higher  education,  and  were 
trained  for  professors  and  the  higher  walks 
of  the  ministry. 

"On  my  arrival  the  MetroiDolitan  of  St. 
Petersburg  was  absent,  and,  upon  invitation 
of  the  Archbishop  and  Metropolitan  of  Mos- 
cow, I  went  thither,  proceeding  first  to  the 
famous  Monastery  of  the  Troitsa,  where  I 
spent  the  Feast  of  St.  Sergius,  with  his  Excel- 
lency Vladimir.  It  was  a  wonderful  sight  to 
see  the  many  thousands  of  pilgrims  who  had 
assembled  thither  to  keep  the  feast;  and  the 
blessing  of  them  by  the  Metropolitan,  from  the 


VLADIMIR,  METROPOLITAN  OF  MOSCOW. 

[The  portrait  is  inscrilK'd.  in  Russian:  "1903,  September  28th. 
To  the  Most  Reverend  Charles  Grafton,  Bishop  of  Fond  du  Lac,  in 
remembrance  of  Vhidimir,  Metropoleet  of  Moscow."] 


CHURCH  UNITY  AND  UNION  257 

parapet  overlooking  the  great  courtyard,  was  a 
touching  spectacle. 

"Here  I  made  a  visit  to  the  Ecclesiastical 
Academy  and  the  Seminary,  where  I  was 
entertained,  and  where  I  had  many  speeches 
of  welcome  made  me  by  the  professors.  On 
my  return  to  Moscow,  I  was  the  guest,  with  the 
others  of  my  party,  at  the  Monastery  of  St. 
Michael,  in  the  Kremlin.  We  received  every 
attention  from  the  prior  Innokenti,  who  has 
since  been  consecrated  Bishop  of  our  Pacific 
Coast  and  Alaska. 

"It  would  be  tedious  and  unnecessary  to 
mention  the  various  visits  made  to  different 
ecclesiastics  and  the  Church's  institutions, 
where  we  were  everywhere  most  warmly  re- 
ceived. On  my  return  to  St.  Petersburg,  I 
was  entertained  by  the  Dean,  Bishop  Sergius, 
and  the  professors  at  the  Academy.  Here  the 
students  met  me  with  the  usual  hymn  of  salu- 
tation, and  in  my  progress  through  the  institu- 
tion, I  was  addressed  at  different  points  by  the 
students  in  speeches  in  Latin,  Greek,  and 
English.  Subsequently,  I  had  interviews  with 
His  Eminence  Antonius,  and  dined  with  him 
and  the  Exarch  of  Georgia,  the  Archbishop 
of  Novgorod,  Bishop  Tikhon,  and  others  of  the 
Holy  Governing  Synod. 

' '  With  the  Metropolitan,  I  discussed  freely 
the  matters  relating  to  the  intercommunion 
of  our  respective  Churches,  and  presented  to 
him  a  letter  which  I  had  prepared  on  the 
subject.     This  letter,  by  the  good  offices  of 


258  A  JOURNEY  GODWARD 

my  friend,  Mr.  Birkbeck,  was  translated  into 
the  Russian  language.  There  is  much  that  I 
would  like  to  state  concerning  the  Metropoli- 
tan's kindness  and  sympathy,  but  which  would 
hardly  be  a  matter  for  so  formal  a  report. 
To  this  letter  I  received  subsequently  a  formal 
acknowledgment,  which  was  brought  to  me  in 
America  by  Bisho]3  Innocent.  Our  communi- 
cation was  referred  by  the  Holy  Governing 
Synod  to  a  special  commission  of  theologians 
to  report  thereon.  At  their  request,  I  have 
sent  them  a  number  of  books  relating  to  our 
Church  and  its  Constitution.  Subjoined  to 
this  report  is  a  copy  of  the  letter  which  I 
addressed  His  Eminence. 

"I  would  say  that  the  letter  has  been  sub- 
jected to  a  not  unkindly  criticism  by  Pro- 
fessor Sokoloff,  and  which  was  carefully  re- 
plied to,  removing  some  of  the  misconceptions 
of  the  Professor  and  answering  some  of  his 
argiunents,  by  the  Rev.  Sigourney  W.  Fay, 
Jr.  This  correspondence  is  to  be  found  in 
the  American-Russian  Messenger. 

''The  result  of  our  visit  certainly  has  been 
to  awaken  inquiry  and  to  promote  kindly 
feeling  between  the  two  Churches.  The  prac- 
tical result  we  may  strive  for  is  such  a  mutual 
recognition  as  to  allow  of  the  Orthodox  Church 
giving  to  our  people,  when  abroad  and  unable 
to  receive  ministrations  of  their  own  clergy, 
the  Sacraments  in  time  of  need,  and  of  our 
performing  the  same  kindly  offices  for  their 
people  when  in  like  situation. 


CHUECH  UNITY  AND  UNION  259 

''Again  and  again  I  was  impressed  with 
the  conservative  spirit  of  this  ancient  Church, 
using  throughout  all  these  ages  the  ancient 
liturgies  inherited  from  Saints  Basil  and 
Chrysostom.  The  Eastern  Church,  it  should 
be  remembered,  has  not,  to  any  great  extent, 
come  under  the  rationalizing  spirit  of  Western 
scholasticism,  or  gone  through  the  necessary 
but  disturbing  influences  and  convulsions  of 
the  Reformation.  She  has  preserved,  better 
than  any  other  portion  of  Christendom,  the 
ancient  faith,  though,  of  course,  with  its  East- 
ern setting  of  ceremonial  and  worship,  and 
her  attitude  towards  us  is  in  striking  contrast 
with  that  of  Rome.  Rome,  as  the  Eastern 
ecclesiastics  said,  asks  of  us  and  of  you  Angli- 
cans submission.  The  Papacy,  with  its  claim 
of  supreme  monarchy  and  universal  jurisdic- 
tion, demands  and  can  demand  nothing  less. 
The  only  way  of  union  with  the  Pope  is  by 
surrender  of  our  inherited  Catholicity,  the 
destruction  of  our  constitutional  Episcopal 
system,  and  absolute  submission  to  the  Papacy. 
Of  all  this  the  Eastern  Church  knows  nothing. 
Like  ourselves,  she  is  Catholic,  but  not  Papal. 
She  does  not  ask  us  to  submit  to  her.  She 
only  asks,  in  the  interest  of  Christian  fellow- 
ship, whether  we  hold  the  same  inherited 
Catholic  faith.  If  we  do,  we  are  brothers. 
And  if  we  are  brothers  in  the  faith,  then  we 
are  one. 

''As  the  Holy  Governing  Synod  has  ap- 
pointed a  Commission,  my  suggestion  is,  that 


260  A  JOURNEY  GODWARD 

a  similar  Commission  be  appointed  by  our 
body,  consisting  of  its  chairman,  two  other 
Bishops  and  two  clergy,  and  who  shall  be  a 
committee  to  correspond  and  confer  with  that 
appointed  by  the  Synod,  and  of  which  Bishop 
Sergius,  the  President  of  the  Academ}^,  is  its 
head.  "C.  C.  Fond  du  Lac/' 

Letter  to  the  Metropolitan  of 
St.  Petersburg. 

''To  His  Eminence  the  Most  Reverend  Arch- 
bishop Antonius,  Metropolitan  of  St. 
Petersburg  and  Ladoga: 

''Accept,  we  pray  you,  our  greeting  in  our 
Lord  and  Saviour  Jesus  Christ,  God  of  God, 
Light  of  Light,  by  whom  and  in  whom  alone 
salvation  is  to  be  found  and  who  ever  liveth 
and  reigneth,  the  Head  of  the  Mystical  Bod}^, 
the  Holy  Catholic  and  Apostolic  Church. 

"We  have  taken  the  liberty  of  sending 
you  by  the  Right  Reverend  Bishop  Tikhon, 
who  has  so  endeared  himself  to  us,  and  has 
most  kindly  undertaken  this  office  of  charity, 
a  few  theological  books  illustrative  of  our 
Church's  position  and  teaching. 

' '  They  may  not  add  anything  to  your  pres- 
ent extensive  knowledge  of  our  communion, 
but  may  convey  to  you  our  humble  desire  that 
the  holy  Orthodox  faith  so  providentially  pre- 
served by  you  may  become  better  understood 
by  us,  and  that  by  God's  grace  the  two  Church- 
es may  grow  into  greater  accord  and  fellow- 
ship. 


CHURCH  UNITY  AND  UNION  261 

"You  will  in  your  goodness  not  despise 
our  littleness,  or  some  peculiarities  that  have 
come  from  our  inherited  Westernism,  but 
will,  we  believe,  make  generous  allowances  for 
the  defects  and  the  evils  to  which  a  Puritan 
invasion  in  the  past  and  our  present  environ- 
ment in  America  have  exposed  us.  The  Catho- 
lic Revival  is  gradually  developing  within  our 
communion  and  we  ask  for  it  joiiv  sympathy, 
encouragement,  and  prayers. 

"Our  Church  has  preserved  the  Apostolic 
Succession  and  the  three  holy  orders  of  the 
ministry,  and  in  her  formularies  has  not  de- 
parted, we  humbly  trust,  from  any  essential 
or  dogma  of  the  Orthodox  faith.  There  has 
been  of  late  years  a  great  revival  of  spiritual 
life  in  the  whole  Anglican  Communion,  a 
better  comprehension  of  the  Catholic  and 
Orthodox  theology,  and  a  growing  desire  for  a 
recognized  fellowship  especially  with  the  ven- 
erable Churches  of  the  East. 

"May  we  venture  to  say  to  your  Holiness 
that  in  the  approachment  of  the  two  Commun- 
ions, that  portion  of  the  Anglican  Church 
which  is  in  the  United  States  stands  the  near- 
est to  your  venerated  body.  Politically  the 
governments  of  the  two  countries,  Russia  and 
the  United  States,  have  always  maintained 
most  happy  relations,  and  our  Church  here  in 
America  is  unlike  the  Church  in  England,  in 
being  free  from  any  State  control,  and  so  free 
to  act  in  its  recovery  of  Catholicity  and  its 
intercourse  with  other  Churches.    The  Thirty- 


262  A  JOURNEY  GODWARD 

nine  Articles  do  not  form  a  portion  of  our 
Prayer  Book,  though  bound  up  with  it,  and 
subscription  to  them  is  not  required  by  us  as 
it  is  in  England.  Our  Liturgy  and  Eucharist 
differs  from  that  in  the  English  Book  in  that 
the  doctrines  of  the  Priesthood,  Altar,  and 
Sacrifice  are  more  explicitly  and  fully  stated. 
Our  Canon  for  the  Consecration  of  the  Holy 
Elements  is  far  more  full,  with  a  distinct  offer- 
ing and  presentation  of  the  Holy  Sacrifice, 
and  has  the  formal  Invocation  of  the  Holy 
Ghost. 

''We  use  for  the  most  part  leavened  bread 
in  the  Holy  Eucharist,  though  unleavened 
wafers  are  allowed.  It  has  been  an  almost 
universal  custom  with  us  to  mingle  a  little 
water  with  the  wine  before  the  consecration 
of  the  elements.  When  some  years  ago  an 
effort  was  made  by  some  to  forbid  the  use  of 
incense,  our  Church  refused  to  pass  any  pro- 
hibitory canon.  We  have,  however,  to  ac- 
knowledge that  this  scriptural  and  evangelical 
symbol  is  as  yet  but  very  partially  used  among 
us.  In  Baptism  immersion  is  provided  for  by 
our  rubrics,  but  pouring,  not  sprinkling,  is 
allowed,  which  is  usually  done  three  times, 
one  at  the  mention  of  each  name  of  the  Blessed 
Trinity.  We  hold  that  there  is  but  one  .  'Apxv 
in  the  Godhead,  and  that  the  Holy  Ghost  pro- 
ceeds from  the  Father  as  the  One  Eternal 
Source  and  Fountain  of  Life,  through  the  Son. 
While  holding  this  faith  as  one,  we  believe, 
with  yourselves,  there  seems  to  be  a  growing 


I 


CHURCH  UNITY  AND  UNION  263 

feeling  that  tlie  Filioque  Clause  which,  with- 
out Ecumenical  authority,  was  added  to  the 
Creed,  should  be  omitted. 

"Along  with  yourselves  we  repudiate  the 
Papal  Supremacy  and  Rome's  modern  dogmas 
of  the  Papal  Infallibility  and  the  Immaculate 
Conception.  We  reject  the  Romish  doctrine 
of  Purgatory  and  the  relief  of  the  souls  of  the 
faithful  b}^  the  application  of  the  superabun- 
dant merits  of  the  Saints  through  the  Papal 
system  of  Indulgences.  We  venerate  Mary, 
the  ever  Virgin  and  ever  Blessed  Mother  of 
God,  but  do  not  hold  with  Roman  doctors 
that  she  is  the  Neck  of  the  Mystical  Body  of 
Christ  and  that  all  graces  must  pass  to  us  from 
Christ  the  Head  through  her.  We  accept  all 
that  the  recognized  Ecumenical  Councils  of 
the  Church  have  decreed,  and  as  the  canon  of 
the  English  Church  requires,  hold  that  the 
Holy  Scriptures  should  be  expounded  in  con- 
formity with  the  teachings  of  the  ancient 
Fathers. 

''Yet  we  have  to  confess  that  our  Church 
is  not  all  that  the  Divine  Master  would  have 
it  be,  and  the  cruel  marks  inflicted  by  the 
stripes  of  past  ages  can  be  seen  upon  her. 
Like  one  recovering  from  a  long  illness  and 
just  regaining  strength,  we  turn  to  the  East, 
and  stretch  out  our  hands  and  ask  for  sympa- 
thy and  counsel  and  Christian  fellowship. 

"The  future  of  the  world's  progress  lies 
chiefly  with  the  Slavonic  and  the  English 
speaking  peoples.    The  progressive  colonizing 


264  A  JOURNEY  GODWARD 

work  of  the  Latin  race  is  mostly  done.  The 
Latin  Church  can  no  longer  dominate  the 
West.  Recognition  and  established  fellowship 
between  the  Eastern  and  the  Anglican  Com- 
munions, as  it  would  do  so  much  towards 
forwarding  Christ's  Kingdom,  is  that  for 
which  we  earnestly  pray,  and  make  known  in 
our  great  Master's  Name  our  desires  unto 
you. 

"Asking  ever  your  remembrance  at  the 
Holy  Altar,  with  our  profound  esteem  and 
reverence  in  Christ, 

"Your  most  humble  servant  in  the  Lord, 

"C.  C.  Fond  Du  Lag.'' 

Letter  to  the  Metropolitan  of 
St.  Petersburg. 

"To  His  Eminence  the  Most  Reverend  Anton- 
iuSy  Metropolitan  of  St.  Petersburg  and 
Ladoga,  Presiding  Member  of  the  Most 
Holy  Governing  Synod  of  Russia  and 
Archimandrite  of  the  Lavra  of  St.  Alex- 
ander Nevshi: 

"It  is  with  deep  respect  and  fraternal 
charity  we  address  you  and  through  you  the 
Most  Holy  Synod  of  the  Orthodox  Russian 
Church.  The  Church  in  the  United  States  of 
America  has  established  a  Commission,  con- 
sisting of  nine  Bishops  together  with  a  mun- 
ber  of  priests  and  others  of  learning  and 
influence,  on  Ecclesiastical  Relations.  We 
hereby  transmit  to  you  a  letter  from  the  Right 


CHURCH  UNITY  AND  UNION  265 

Reverend  the  Bishop  of  Central  New  York, 
who  is  its  presiding  officer,  certifying  our 
membership  of  the  Commission,  and  we  have 
received  a  formal  request  from  its  secretary 
to  prepare  a  report  after  conference  with 
yourselves  on  the  relation  between  the  two 
communions. 

"Together  with  these  we  are  honoured  in 
being  the  bearer  of  a  letter  from  our  venera- 
ble Primate,  the  Right  Reverend  Dr.  Clark, 
the  Bishop  of  Rhode  Island,  who  was  the  old- 
est living  Bishop  in  Christendom,  and  who, 
since  we  set  out  on  our  journey,  has  passed  to 
his  rest ;  and  who  bade  us  communicate  to  you 
his  brotherly  greetings  in  our  Lord  and  the 
desire  of  his  heart  that  as  the  Church  is  one 
in  union  with  her  divine  Head,  so  unity  may 
find  an  increasing  expression  in  Christian 
recognition  and  fellowship. 

''There  seems  to  be,  if  we  mistake  not,  a 
growing  desire  among  Christians  in  these 
latter  days,  now  that  the  multiform  opposi- 
tions of  Satan,  and  the  foretold  sign  of  the 
Son  of  Man  (the  cross  of  persecution)  are 
becoming  more  manifest,  together  with  an 
increasing  spirituality  in  the  Church  (like 
the  promised  budding  of  the  fig  tree),  for 
Christians  everywhere,  under  the  promptings 
of  the  Holy  Spirit,  to  draw  together,  and  to 
beckon  to  their  partners  in  the  other  ships  to 
come  to  their  aid.  And  it  is  to  the  ancient  and 
venerated  Churches  of  the  East,  so  invulner- 
able in  their  inherited  orthodoxy,  so  clear  in 


266  A  JOURNEY  GODWARD 

their  conception  of  the  Church  as  a  spiritual 
organism  of  which  Christ  is  the  everliving  and 
ever  present  Head,  that  we  of  the  farther 
West  naturally  turn.  We  turn  to  the  East 
and  look  towards  Jerusalem  with  the  eyes  of 
children  towards  a  mother. 

"Turning  to  those  things  on  which  we  are 
agreed,  we  may  say  that  both  communions 
regard  the  Church  as  a  Divine  Society  foun- 
ded by  Christ  Himself,  which  is  visible  in  so 
far  as  it  is  upon  Earth  and  invisible  in  so  far 
as  it  is  in  Heaven.  Both  alike  regard  it  as  one 
spiritual  organism  of  which  the  Incarnate 
Son  of  God  is  the  Head  and  the  Holy  Spirit 
is  the  indwelling  Light  and  Life.  And  our 
mutual  conception  of  this  Church  is  that  it  is 
one,  holy,  Catholic,  and  Apostolic. 

''Both  agree  that  the  Church  is  a  race  of 
kings  and  priests,  but  while  all  Christians  par- 
take of  the  priesthood,  they  are  not  all  pastors. 
We  agree  that  the  hierarchy  consists  of  Bish- 
ops, priests,  and  deacons,  and  that  these  minis- 
ters succeed  by  an  ordination  from  the  Apos- 
tles. 

''We  concur  in  holding  that  the  Church 
hath  authority  in  controversies  of  faith.  We 
alike  believe  that  the  Holy  Spirit  dwells  with- 
in the  Church,  certifying  its  utterance  by  the 
agreement  of  the  whole  Body.  We  believe  the 
Holy  Spirit  guides  the  Church  into  all  Truth 
by  bringing  to  its  remembrance  all  and  what- 
soever the  Lord  revealed,  and  enabling  it  to 
preserve  the  faith  once  delivered  to  the  saints. 


CHURCH  UNITY  AND  UNION  267 

"Both  Churches  regard  as  Holy  Scripture 
those  books  of  which  there  was  never  any 
doubt  in  the  Church,  and  hold  the  Holy  Scrip- 
tures to  be  the  Word  of  God.  We  believe  that 
the  Church  is  limited  in  her  definitions  to  the 
original  Depositum  Fidei,  which  is  contained 
in  Holy  Scripture  as  it  is  received  and  inter- 
preted by  the  Church,  which  is  the  witness  and 
keeper  of  Holy  Writ.  Of  what  is  and  what  is 
not  contained  in  Scripture,  the  Church  is  the 
final  and  authoritative  judge.  We  thus  agree 
in  professing  the  faith,  which  we  alike  hold,  to 
be  a  sacred  deposit  to  which  nothing  can  be 
added  and  from  which  nathing  can  be  taken 
away. 

"We  have  thus  as  points  of  agreement  the 
same  belief  concerning  the  Church,  the  priest- 
hood, and  our  conception  of  the  sacraments  as 
channels  of  grace,  and  the  necessity  of  our 
union  with  Christ  by  a  living,  loving  faith  is 
like  your  own. 

"Together  we  condemn  the  following  er- 
rors of  the  Church  of  Rome : 

"We  reject  the  Papal  monarchy,  with  its 
claims  to  a  supreme  pontificate  separate  from 
the  priesthood  as  possessed  independently  or 
inherently  of  legislative,  judicial,  and  execu- 
tive power,  as  being  the  Head  of  the  Church, 
the  Vicar  of  Christ,  the  Centre  of  Unity,  the 
source  of  all  jurisdiction. 

"We  reject  the  additions  made  to  the 
Creed  by  Pope  Pius  IV.  and  the  more  modern 
dogmas  of  the  Papal  Infallibility   and  the 


268  A  JOURNEY  GOD  WARD 

Immaculate  Conception  of  the  Blessed  Virgin 
Mary. 

'*We  alike  repudiate  the  Roman  doctrine 
of  a  purgatory  of  satisfaction,  and  of  a  treas- 
ury of  saintly  merits  dispensable  by  the  Rom- 
an Pontiff,  and  of  indulgences. 

"We  both  reject  in  our  common  belief  in 
the  Communion  of  Saints,  the  Latin  idea  of 
servitude  which  would  make  us  not  only 
desire  and  ask  for  their  prayers  and  offer  on 
their  behalf,  but  suppliantly  invoke  them  for 
grace  or  mercy  or  salvation. 

"We  both  reject  all  the  rationalising  pro- 
cesses of  the  Latins  concerning  the  grace  of 
God  and  the  sacraments,  and  especially  their 
audacious  reasonings  concerning  the  Blessed 
Sacrament  of  the  Body  and  Blood  of  the  Lord. 
And  we  both  affirm  that  it  is  the  same  carnal 
rationalising,  the  same  reliance  on  natural 
reason,  which  causes  dogmas  to  be  added  in 
Rome  and  taken  away  in  Geneva,  and  which 
by  confounding  Faith  and  opinion  has  de- 
stroyed the  assurance  of  the  Faith  both  among 
the  Latins  and  Protestants. 

"Turning  now  to  matters  requiring  ex- 
planation, one  probably  is  in  the  non-use  by  us 
of  the  term  Transubstantiation.  Let  us  state 
what  our  doctrine  is  and  why  we  do  not  use 
this  term. 

"The  Anglican  Church  has  had  a  double 
contest,  one  in  the  deliverance  of  herself  from 
Latinism  and  the  other  from  Protestantism. 
At  the  time  of  the  Reformation  in  the  sixteenth 


CHURCH  UNITY  AND  UNION  269 

century  there  was  a  popular  belief  known  then 
as  the  Romish  doctrine  of  transubstantiation, 
which  held  that  the  elements  at  the  time  of 
consecration  were  so  physically  changed  that 
they  ceased  to  exist  and  remained  in  appear- 
ance only.  This  the  Reformers  rejected  on  the 
ground  that  it  overthrew  the  nature  of  a  sacra- 
ment, which  must  consist  of  two  parts.  When 
on  the  other  hand  Protestantism  denied  the 
reality  of  the  Presence  of  our  Lord's  Body 
and  Blood,  then,  in  the  seventeenth  century, 
the  Anglican  Church  made  further  and  more 
explicit  statement  of  her  doctrine  and  embod- 
ied it  in  her  official  Catechism.  She  then  de- 
clared that  the  outward  part  or  Sign  was 
bread  and  wine,  but  that  the  inward  part  or 
Thing  was  the  Body  and  Blood  of  the  Lord. 
She  moreover  stated  that  the  grace  or  benefit 
the  faithful  received  was  the  strengthening 
and  refreshing  of  their  souls.  By  making 
these  distinctions  between  the  Sign,  the  Thing, 
and  the  Grace,  the  Church  condemned  the 
subjective  theory  of  Protestantism.  For  we 
are  not  taught  by  our  Catechism  that  the  out- 
ward sign  or  form  is  the  eating  or  drinking 
of  the  elements,  but  that  the  outward  part  or 
sign  is  the  bread  and  wine ;  and  we  do  not  say 
that  the  inward  part  is  the  reception  of  the 
Body  and  Blood  of  Christ,  but  that  the  inward 
part  or  Thing  is  the  Body  and  Blood  of  the 
Lord. 

"This  doctrine  was  protected  in  the  Arti- 
cles of  Religion.    For  though  never  regarded 


270  A  JOURNEY  GODWARD 

as  a  Confession  of  Faith,  and  the  one  on  Gen- 
eral Councils  (the  21st),  having  been  omitted 
in  America,  and  signature  to  them  not  being 
by  us  required,  yet  they  may  be  referred  to 
in  explanation  of  the  doctrine  contained  in  the 
Catechism,  which  is  of  universal  obligation. 
Thus  it  is  said  in  Article  28  that  the  Body  of 
Christ  is  given,  taken,  and  eaten  only  after 
a  heavenly  and  spiritual  manner.  Here  the 
objectivity  of  the  presence  of  Christ's  Body 
in  the  Sacrament  as  occasioned  by  the  conse- 
cration is  asserted,  for  the  Body  to  be  given 
and  taken  must  be  there  before  it  is  received. 
And  as  to  the  heavenly  and  spiritual  manner, 
we  read  in  Aquinas,  Summa  III.  75,  that  the 
Body  of  Christ  is  not  in  the  Sacrament  in  the 
manner  in  which  a  body  is  in  a  place,  but  in  a 
certain  spiritual  manner  which  is  proper  to 
this  Sacrament.  In  heaven,  It  (the  Body  of 
Christ)  exists  after  the  manner  of  a  Body,  but 
in  the  Sacrament  It  does  not  exist  after  the 
manner  of  a  body  (in  that  it  does  not  occupy 
space),  but  in  a  spiritual  manner  {De  EucJiar- 
istica,  v.). 

"In  Art.  28  we  read  that  the  means  where- 
by the  Body  of  Christ  is  received  and  eaten  is 
faith.  It  does  not  say  made  present  by  faith, 
nor  given  by  faith,  but  received  and  eaten  by 
faith.  Here,  too,  our  Reformers  followed 
Aquinas,  who  says:  'In  order  to  understand 
the  excellency  and  heavenly  dignity  of  this 
sacrament,  it  is  to  be  noted  that  although  all 
the  sacraments  of  the  Church  have  their  effect 


CHURCH  UNITY  AND  UNION  271 

by  the  faith  of  the  Passion  of  Christ,  and  also 
from  faith  and  through  faith  profit  only  the 
faithful  unto  salvation,  this  is  nevertheless 
to  be  said  most  especially  of  the  Sacrament  of 
Faith.' 

"Our  29th  Article  states  that  the  wicked 
eat  not  the  Body  of  Christ ;  and  the  wicked  who 
receive  the  Sacrament  are  not  thereby  made 
partakers  of  Christ.  The  Article  in  its  Latin 
form  uses  accipere  and  sumere  for  receiving, 
percipere  for  the  interior  eating  or  manduca- 
tion  of  the  Lord's  Body.  It  thus  says  that 
they,  the  wicked,  eat  and  yet  they  do  not  eat. 
They  eat  because  they  receive  the  sacrament, 
nevertheless  they  eat  not  because  they  do  not 
percipere,  partake  of  Christ. 

"Our  Church  believes  in  a  change  or  fiera- 
fioXr],  effected  by  the  consecration.  Before 
that  act  the  elements  are  simply  bread  and 
wine ;  after  that  they  are  what  our  Lord's  holy 
Word  declared  them  to  be.  His  Body  and 
Blood.  This  change,  effected  by  the  power  of 
the  Holy  Ghost,  is  a  divine  mystery.  We  do 
not,  like  the  Latins,  dogmatise  about  it.  As 
the  term  transubstantiation  as  used  in  the 
West  is  popularly  understood  as  involving  the 
Aristotelian  distinction  between  substance  and 
accidents,  we  do  not  use  it.  We  believe  your 
great  and  saintly  theologian  Philaret  elimina- 
ted these  terms  from  translations  prepared  by 
him  of  the  Council  of  Bethlehem.  If  you 
could  explain  to  us  that  your  use  of  the  term 
does  not  involve  as  a  dogmatic  statement  the 


272  A  JOURNEY  GODWARD 

Tridentine  exposition,  we  see  no  reason  why 
we  should  not  be  in  accord. 

"Another  subject  for  explanation  con- 
cerns the  saints.  We  believe  as  well  as  your- 
selves in  the  Communion  of  Saints.'  We 
recognise  the  fact  that  the  Church  is  a  liv- 
ing spiritual  organism  and  that  a  constant 
stream  of  prayer  flows  from  us  to  those  now 
with  the  Lord  in  glory  and  from  them  to  us. 
We  know  that  they  without  us  are  not  made 
perfect,  but  that  their  graces  here  and  their 
glory  there  were  obtained  by  the  united  pray- 
ers of  the  Church  past,  present,  and  future— 
prayers  which  were  foreseen,  or  rather  always 
present  in  the  sight  of  the  God.  And  we 
believe  that  we  also  benefit  by  the  prayers 
which  they  offered  while  on  earth  and  still 
offer  in  heaven.  We  do  not  object  to  asking 
God  to  accept  their  praj^ers  for  us,  nor  to  what 
is  called  an  oblique  invocation,  and  since,  if 
they  know  our  prayers  at  all,  it  is  by  a  revela- 
tion of  God,  it  would  seem  that  there  is  no 
doctrinal  difference  between  direct  and  indi- 
rect invocation.  We,  however,  agree  not  with 
the  doctrine  of  the  Romans  which  sets  up  the 
relation  of  patron  and  client  between  those 
who  are  brethren  and  introduces  the  idea  of 
servitude  between  the  children  of  a  common 
Father.  We  desire  the  prayers  of  all  saints, 
not  as  omnipotent  or  omnipresent,  or  as  in 
themselves  sources  of  grace  or  virtue,  but  as 
Avorshipping  together  with  us  in  the  Church 
of  God.    We  reverence  profoundly  above  all 


CHURCH  UNITY  AND  UNION  273 

the  saints  the  Ever  Blessed  Virgin,  the  Mother 
of  God,  but  are  shocked  at  the  position  as- 
signed her  by  Roman  theologians  as  the  Neck 
of  the  Mystical  Body  through  whom,  from  the 
Head,  all  grace  must  pass. 

"What  we  desire  explanation  from  our 
Eastern  Brethren  is,  the  prayer  in  their  offices. 
Most  Holy  Mother  of  God,  save  us.  Have  we 
received  the  correct  interpretation  of  it  when 
we  are  told  the  use  of  the  word  'save'  is 
similar  in  its  theological  meaning  to  the  ex- 
pression of  St.  Paul  when  he  said  he  became 
all  things  to  all  men  that  he  might  save  some  ? 
Does  it  mean  with  you,  that  the  Blessed  Ever 
Virgin  was  an  instrument  or  minister  of 
the  Incarnation  and  the  second  Eve,  as  St. 
Justin  and  St.  Irenaeus  have  written?  Do 
you  not  with  us  repudiate  the  Latin  idea  that 
she  is  a  co-Redemptress  ?  Afraid  as  we  are  of 
modern  Romanism,  will  you,  out  of  your  ortho- 
doxy, not  allay  our  people's  fears? 

"Concerning  the  number  of  the  divine 
mysteries  it  does  not  appear  to  us  that  there 
is  any  essential  difference  between  the  Church- 
es. The  Anglican  Church  holds  that  there 
are  two  which  are  generally  necessary  to  sal- 
vation, and  five  other  '  commonly  called  sacra- 
ments.' It  is  to  be  observed  that  the  word 
'general^'  in  the  Catechism,  which  is  written 
in  Elizabethan  English,  does  not  mean  'com- 
monly' as  is  now  the  use,  but  'universally'  as 
it  is  used  in  our  English  Old  Testament.  As 
being  'means  of  grace'  the  above  seven  belong 


274  A  JOURNEY  GOD  WARD 

to  the  same  category.  But  we  make  a  distinc- 
tion and  divide  tliem  as  your  theological  writer 
Komiakoif  did.  There  are  Two  which  belong 
to  the  Church  considered  in  relation  to  Christ 
and  the  Church's  eternal  being,  and  others 
as  concerned  with  the  Church  on  earth  in  its 
temporal  and  militant  condition.  The  matter 
and  form  of  the  Two  were  ordained  by  Christ 
and  are  unalterable;  the  matter  and  form  of 
the  others  are  subject  to  the  regulation  of  the 
Church.  The  anointing  of  the  sick  has  fallen 
largely  into  disuse  among  us,  partly,  we  be- 
lieve, from  a  rejection  of  the  Roman  belief 
and  practice  that  it  was  to  be  used  chiefly  as 
a  preparation  for  death.  But  we  have  a  pre- 
scribed office  for  the  sick.  We  administer 
Confirmation,  following  the  Apostolic  custom 
of  laying  on  of  hands  of  the  Bishop  only, 
while  you  allow  the  priest  to  minister  with 
chrism  blest  by  the  Bishop.  We  believe  the 
grace  conveyed  by  either  mode  is  the  same. 

''The  greater  barrier  perhaps  between  us 
is  our  use  of  the  Filioque  in  the  creed.  This 
we  inherited  through  our  connection  with 
Western  Christendom.  May  God  in  His  great 
mercy  and  love  so  enlighten  us  that  this  cause 
of  division  may  be  removed.  It  is  certainty 
to  be  admitted  as  a  great  satisfaction  that 
there  is  between  us  no  difference  in  doctrine. 
We  both  believe  in  but  one  apx^  in  the 
Blessed  Trinity.  We  both  deny  that  the  Holy 
Ghost  proceeds  from  the  Son  in  the  same  man- 
ner in  which  He  proceeds  from  the  Father. 


CHURCH  UNITY  AND  UNION  275 

We,  of  the  Anglican  Church,  accept  the  doc- 
trine of  St.  John  Damascene.  If  then  we 
believe  the  same  Faith,  why  may  we  not  come 
to  some  agreement?  We  see,  or  think  we  do, 
how  impossible  it  would  be  for  the  Orthodox 
Eastern  Church  to  alter  its  expression  of  the 
Faith.  To  do  so  would  involve  an  acknowl- 
edgment of  the  Papal  Supremacy  and  its 
right  to  make  an  addition  to  the  creed.  We  on 
the  other  hand  have  broken  with  the  Papacy, 
and  our  retaining  it  involves  no  such  conse- 
quence. The  great  difficulty  with  us  is  this: 
If  we  should  omit  it,  many  of  our  people  might 
say  we  were  tampering  with  the  creed,  and  so 
revolt  from  the  Church,  and  be  led  to  Rome. 
While  some  might  be  willing  to  make  this 
change,  probably  the  majority  would  not,  for 
they  would  so  fear  the  result  that  it  might 
tear  our  Church  asunder.  If  we  placed  in 
our  Prayer  Book  a  note  with  the  creed  that 
the  Filioqiie  was  not  part  of  the  original,  or 
had  not  received  ecumenical  assent,  might  not 
the  difficulty  be  removed  '^ 

"Finally  we  venture  to  think  that  the 
number  of  the  Councils  presents  not  so  difficult 
a  matter  for  agreement  as  it  may  seem.  The 
only  question  arises  in  respect  to  the  seventh 
or  the  second  of  Nice,  and  it  is  not  concerning 
the  canons  but  the  doctrinal  decrees.  It  is 
well  known  that  the  Council  enjoined  that 
supreme  self-surrendering  worship,  Latvia, 
should  be  given  to  God  only;  that  reverence 
and  honour  (T6/M7;TiK^7r/t>o<rKwi7(ris)  should  be  paid  to 


276  A  JOURNEY  GODWARD 

holy  persons  and  things.  Owing,  it  is  be- 
lieved, to  a  mistranslation,  the  Western 
SjTQod  of  Frankfort  rejected  the  Council's 
decrees,  supposing  that  it  taught  that  the  same 
divine  worship  should  be  given  to  sacred 
things  as  to  the  Holy  Trinity.  However  this 
may  be,  the  West,  England  included,  practi- 
cally acted  upon  it.  We  gather  into  the  spirit- 
ual organism  of  the  Church  persons  and 
things,  and  set  them  apart  from  all  common 
and  secular  purposes  and  consecrate  and 
ordain  them  to  holy  uses.  Unlike  Protestants 
who  simply  'open',  as  they  term  it,  their  relig- 
ious buildings,  we  formally  and  with  Epis- 
copal functions  consecrate  and  hallow  them, 
and  treat  them  by  outward  acts,  with  rever- 
ence. We  bless  our  fonts,  instruments  of 
music,  holy  vessels,  vestments,  and  altars.  We 
place  the  representations  of  the  saints  in  our 
churches,  on  our  walls,  in  our  windows.  We 
bow  towards  the  Altar,  kiss  the  Word  of  Grod, 
and  in  many  ways  give  due  reverence  to  holy 
persons  and  heavenly  things. 

"The  Church  of  England  thus  practically 
adopted  the  teaching  of  the  seventh  council, 
and  though  some  writers  have  spoken  of  four 
or  of  six  synods,  yet  this  one  has  not  by  any 
formal  and  synodical  action  of  our  Church 
been  rejected.  Seeing  that  the  teaching  of  the 
Council  is  accepted  and  acted  upon,  we  must 
not  let  its  academical  aspect  separate  us. 

' '  Thus  have  we  set  forth  briefly  our  points 
of  agreement  and  those  where  explanation 


CHUECH  UNITY  AND  UNION  277 

seems  desirable.  The  cause  of  union  is  that 
of  the  Great  Head  of  the  Church,  and  is  all 
too  holy  not  to  secure  our  largest  charity  and 
persistent  endeavour.  We  pray  you  that  it 
may  not  be  jeopardized  or  impaired  by  your 
brother's  weakness  or  incapacity.  Invoking 
to  our  assistance  the  intercessions  of  the 
whole  Church  in  heaven  and  in  earth,  we  also 
pray  our  Blessed  Lord  to  gather  us  all  into 
His  own  sanctifying  Light  and  Life,  and  as 
He  made  us  One  in  Himself,  so  unite  us  in  the 
outward  manifestation  of  mutual  recognition 
and  fellowship,  that  the  world  may  believe 
that  He  hath  sent  us. 

''Extending  to  you  our  loving  and  humble 
salutations  in  Him,  with  our  profound  and 
sincere  devotions. 

"We  remain, 
"Your  Brother  and  Servant  in  Christ. 
"C.  C.  Fond  du  Lac." 


KEY  TO  THE  ILLUSTRATION 

Between  pages  278  and  279. 

Bishops  at  the  Consecration  of  the  Rt.  Rev.  R.  H.  Weller, 

D.D.,  TO  BE  Bishop  Coadjutor  of  Fond  du  Lac, 

November  8,  1900. 

1.  The  Rt.  Rev.  Charles  Chapman  Grafton,  D.D.,  Bishop 

of  Fond  du  Lac. 

2.  The  Rt.  Rev.  Isaac  Lea  Nicholson,  D.D.,  Bishop  of  Mil- 

waukee. 

3.  The  Rt.  Rev.  Charles  P.  Anderson,  D.D.,  Bishop  Coad- 

jutor of  Chicago. 

4.  The  Rt.  Rev.  Anthony  Kozlowski,  Polish  Catholic  Bishop. 

5.  The  Rt.  Rev.  G.  Mott  Williams,  D.D.,  Bishop  of  Mar- 

quette. 

6.  The  Rt.  Rev.  R.  H.  Weller,  D.D.,  Bishop  Coadjutor  of 

Fond  du  Lac. 

7.  The  Rt.  Rev.  Joseph  Marshall  Francis,  D.D.,  Bishop  of 

Indianapolis. 

8.  The  Rt.  Rev.  William  E.  McLaren,  D.D.,  D.C.L.,  Bishop 

of  Chicago. 

9.  The  Rt.  Rev.  Arthur  L.  Williams,  D.D.,  Bishop  Coadjutor 

of  Nebraska. 

10.  Rev.   Father  John   Kochuroff,  Chaplain   to   the  Russian 

Bishop. 

11.  Rev.  Father  Sebastian,  Chaplain  to  the  Russian  Bishop. 

12.  The  Rt.   Rev.    Tikhon,  Russian   Bishop   of   the   Aleutian 

Islands. 


BISHOPS  AT  THE  CONSFX'RATION  OF  THE  RT  REV.  R.  H.  VVELLER,  D.D.,  TO  BE  BISHOP  COADJUTOR  OF  FOND  DU  LAC,  NOVEMBER  8,  1000. 

[See  key  on  page  278.] 


CHAPTER  XIV. 

THE  POLISH  OLD  CATHOLIC  MOVEMENT. 

"Co-workers  luith  Christ." 

During  my  Episcopate,  working  for  union 
within  our  own  body  and  also  with  all  baptized 
Christians,  especially  with  those  belonging  to  Apos- 
tolic Churches,  I  became  interested  in  the  Old 
Catholic  movement.  This  movement  had  extended 
in  Germany,  Switzerland,  Austria,  Holland,  Bel- 
gium, France.  It  is  under  the  jurisdiction  of  the 
Old  Catholic  Bishops  in  Holland  and  the  three 
Bishops  of  Germany  and  Switzerland.  Some  time 
since  it  was  reported  to  have  in  Holland  twenty- 
three  parishes,  with  a  Theological  Seminary  at  Am- 
mersfoort;  in  Germany  some  ninety  parishes  and 
associations;  in  Switzerland  fifty  parishes,  and  a 
third  Theological  Seminary;  in  Austria  some 
twenty-three  parishes,  and  15,000  adherents. 

In  America,  there  were  one  Bishop,  twenty-one 
priests,  thirty-two  congregations,  twenty-two 
churches  and  chapels.  In  connection  with  the 
Bishop 's  church  in  Chicago  there  is  a  large,  yet  un- 
completed, hospital,  and  there  are  seven  sisters. 
Between  the  years  1898  and  1901,  the  Bishop  con- 
firmed 6,299  persons. 

I  had  inherited  from  my  predecessor  two  or 


280  A  JOURNEY  GOD  WARD 

three  parishes  composed  chiefly  of  Belgians,  who 
had  broken  with  Rome  and  placed  themselves 
under  our  jurisdiction.  These  were,  of  course,  of 
French  descent,  and  spoke  that  language.  Later, 
there  arose  in  America  a  considerable  anti-Roman 
movement  among  the  Poles.  The  jirincipal  leader 
among  them  and  one  recognized  by  the  Old  Catho- 
lic Bishops  in  Europe,  was  the  Right  Rev.  Anthony 
Kozlowski.  He  was  educated  in  Bulgaria,  among 
the  Slavic  peojDle,  and  on  account  of  the  eminence 
of  his  family,  was  regarded  as  one  likely  to  be  a 
prelate.  As  an  only  son,  he  ranked  as  a  Baron,  and 
bore  the  title.  His  family,  for  generations,  had 
been  Polish  patriots.  He  studied  theology  in  Bul- 
garia. Here  he  began  to  acquire  the  manv  lan- 
guages which  he  spoke.  He  made  a  pilgrimage  to 
the  Holy  Land,  sojourning  in  Constantinople  and 
Greece.  He  did  away  with  some  of  his  early 
prejudices,  as  an  anti-Russian,  seeing  the  Ortho- 
dox Church  now  under  its  religious  aspect,  and 
other,  than  as  an  ally  to  the  Russian  Government. 
Having  a  deep  spiritual  nature,  he  determined  to 
leave  the  world  and  to  enter  the  Trappist  monas- 
tery, to  devote  his  life  to  religion.  The  discipline, 
however,  was  so  severe,  that  he  became  seriously  ill, 
causing  the  doctors  to  order  him  to  leave  the 
monaster}^  to  preserve  his  life.  Upon  this,  he  was 
appointed  rector  of  the  Theological  College,  in 
Taranto,  Italy,  from  which  he  received  the  degree 
of  D.D.  and  where  he  served  some  years.  He 
became  personally  acquainted  with  many  of  the 
theologians  of  the  Roman  Church,  including  the 
late  Pope  Leo  XIII,    He  became  interested  in  the 


THE  POLISH   OLD  CATHOLIC   MOVEMENT        281 

work  of  his  fellow-Slav,  Bishop  Strosmeyer,  of 
Croatia,  who  struggled  so  courageously  against  the 
Vatican  decrees  of  1870,  secured  a  restoration  of 
the  vernacular  liturgy  for  his  own  people,  and 
who  never  published  the  decrees  of  the  Vatican 
Council  in  his  own  diocese.  Strosmeyer 's  noble 
protest  against  papacy  undoubtedly  sowed  seeds 
in  the  mind  of  Kozlowski.  He  became  acquainted 
with  those  Old  Catholic  leaders  Dollinger  and 
Reinkens,  and  while  not  then  prepared  to  follow,  he 
sympathised  with  them. 

He  was  sent  to  America,  and  became  assistant 
of  St.  Hedwig's  Polish  church,  Chicago.  It  was 
here  that  the  conditions  of  the  Polish  people,  and 
their  relation  to  the  Roman  Catholic  hierarchy, 
moved  him  to  the  final  step  that  separated  him 
from  the  Roman  Communion.  "The  Polish  peo- 
ple,"—we  quote  from  a  letter  of  the  Rev.  E.  M. 
Frank,  his  chaplain— "needed  a  leader."  For 
3''ears  many  of  the  Polish  laity  had  been  restive 
under  the  Romish  yoke,  but  they  lacked  a  leader 
and  priests  to  supply  their  spiritual  wants.  In 
1895  Dr.  Kozlowski  was  elected  Bishop  by  All 
Saints'  Polish  congregation,  Chicago,  and  a  few 
other  congregations.  He  was  consecrated  by 
Bishop  Herzog  of  Berne,  Bishop  Weber  of 
Bonn,  and  Archbishop  Gul  of  Utrecht  at  a  Comi- 
cil  held  at  Berne,  Switzerland,  November  13,  1896, 
and  has  been  a  resident  in  Chicago  ever  since  his 
return. 

During  the  ten  years  of  his  Episcopate,  by 
personal  effort  he  organised  twenty- three  parishes ; 
in  New  Jersey,  Ohio,  Pennsylvania,  Wisconsin, 


282  A  JOURNEY  GODWARD 

Illinois,  and  Canada.  He  erected,  but  never  com- 
pleted, St.  Anthony's  Hospital,  Orphanage,  and 
Home  for  the  Aged,  a  large  stone  and  brick  build- 
ing, upon  which  he  expended  $115,000. 

Few  men  had  more  missionary  zeal  and  a 
better  knowledge  of  Catholic  affairs  than  had 
Bishop  Kozlowski.  He  attended  all  the  Old  Cath- 
olic synods  in  Europe,  and  always  spoke  of  his 
brethren  in  the  Episcopal  Church  in  America  in 
the  highest  manner. 

My  acquaintance  with  Bishop  Kozlowski  had 
begun  early  in  my  Episcopate.  He  had  acquired 
a  number  of  languages,  was  a  ripe  theological 
scholar,  of  marked  intellectual  ability,  a  leader  of 
men,  and,  above  all,  a  devoted  Christian.  He  lived 
in  most  humble  quarters,  as  poverty-like  as  those 
of  any  day-labourer.  A  marked  characteristic  of 
his  piety  was  his  deep  humility.  He  had  a  great 
love  for  his  own  people,  and  nothing  was  more 
dear  to  him  than  their  deliverance  from  Eoman 
oppression  and  the  advancement  of  the  Catholic 
Faith.  He  was  broad  and  generous  in  his  sym- 
pathies and  action.  Let  me  give  an  incident  con- 
firming this: 

When  Dr.  Weller  was  about  to  be  consecrated 
as  our  Coadjutor  Bishop  of  Fond  du  Lac,  Bishoj^ 
Kozlowski  was  ready,  he  said,  to  join  in  the  laying 
on  of  hands  at  his  Consecration.  He  agreed  to  do 
so,  and  came  to  our  Cathedral  with  that  intent.  It 
would  have  been  a  great  blessing  to  the  cause  of 
Christian  unity.  It  would  have  been  a  complete 
answer  to  Romans,  who  said  no  other  religious  body 
recognized  our  orders.    It  would  have  been  what 


THE  POLISH  OLD  CATHOLIC  MOVEMENT  283 

a  number  of  our  most  devoted  Bishops  have  de- 
sired. I  humbly  thanked  God  for  bringing  this 
great  blessing  to  our  Communion.  But  it  was  not 
to  be.  On  the  day  of  consecration,  a  Bishop 
appointed  to  be  a  co-consecrator  remonstrated  with 
me.  He  said  that  if  Bishop  Kozlowski  was  going 
to  take  part  and  lay  on  hands  with  the  other 
Bishops  present,  he  would  withdraw  from  the 
church.  He  said  he  protested  against  it,  and  if 
done,  would  present  me  for  trial  to  the  House  of 
Bishops.  Rather  than  have  any  scandal  on  so 
important  and  serious  an  occasion,  I  yielded  to  his 
protest.  He  was  a  high  churchman,  and  I  have 
sorrowfully  to  say  that  the  opposition  to  union 
with  the  Old  Catholics  has  come  largely  from  mem- 
bers of  this  school. 

In  October,  1901,  the  General  Convention  met 
at  San  Francisco.  Bishop  Kozlowski  addressed 
a  Memorial  to  the  House  of  Bishops,  accepting  the 
terms  of  the  so-called  Quadrilateral,  as  put  forth 
at  Lambeth  and  Chicago,  and  asking  recognition. 
It  was  an  honest,  straightforward  acceptance  of 
the  terms  of  union  which  our  Church  had  proposed. 
It  was  made  by  one  who  had  a  large  number  of 
clergy  and  churches  under  him.  He  gave  a  full 
list  of  the  clergy  and  of  the  churches.  At  my 
request.  Dr.  Potter,  the  Bishop  of  New  York, 
presented  the  Memorial.  It  was  from  this  broad, 
statesmanlike  Bishop  that  I  received  the  most 
encouragement  in  my  endeavours  for  the  union  of 
these  two  bodies. 

The    Committee     (Bishop    Whitehead    being 


284  A  JOURXF.Y  GODWARD 

chairman)  on  Oct.  16,  1901,  offered  in  response 
the  following  resolution: 

"That  the  Memorial  of  Bishop  Kozlowski 
be  referred  to  a  Committee  of  three  Bishoj^s  to 
confer  with  the  Polish  Catholic  Bishop,  and  to 
make  a  report  to  this  House,  at  its  next  meet- 
ing." 
In  his  Memorial,  Bishop  Kozlowski  referred  to 
the  official  letter  put  forth  by  the  Bishops  assem- 
bled at  Lambeth  in  1878.    "We  gladly  welcome," 
the  Bishops  had  said,  "every  effort  for  reform 
upon  the  model  of  the  Primitive  Church.    We  do 
not   demand   a   rigid   uniformity ;   we   deprecate 
needless  divisions;  but  to  those  who  are  drawn  to 
us  in  the  endeavour  to  free  themselves  from  the 
yoke  of  error  and  superstition,  we  are  ready  to 
offer  all  help  and  such  privileges  as  may  be  accept- 
able to  them,  and  are  consistent  with  the  mainte- 
nance of  our  own  principles." 

Bishop  Kozlowski  also  cited  in  full  the  ex- 
tended Declaration  of  our  Bishops  in  1886,  begin- 
ning : 

"Whereas,  in  the  year  1880,  the  Bishops  of 
the  American  Church,  assembled  in  Council, 
moved  by  the  appeals  from  Christians  in 
foreign  countries  who  were  struggling  to  free 
themselves  from  the  usurpations  of  the  Bishop 
of  Rome,  set  forth  a  declaration  to  the  effect 
that,  in  virtue  of  the  solidarity  of  the  Catholic 
Episcopate,  in  which  we  have  part,  it  was  the 
right  and  duty  of  the  Episcopates  of  all 
National  Churches  holding  the  primitive  Faith 
and  Order,  and  of  the  several  Bishops  of  the 


THE  POLISH  OLD  CATHOLIC  MOVEMENT         285 

same,  to  protect  in  the  holding  of  that  Faith 
and  the  recovering  of  that  Order  those  who 
have  been  wrongfully  deprived  of  both;  and 
this  without  demanding  a  rigid  uniformity,  or 
the  sacrifice  of  the  national  traditions  of 
worship  and  discipline,  or  of  their  rightful 
autonomy,  .  .  .  we,  .  .  .  ,  in  Council 
assembled  as  Bishops  of  the  Church  of  God, 
do  solemnly  declare  ....  our  earnest 
desire  that  the  Saviour's  prayer,  'that  they 
all  may  be  one'  may,  in  its  deepest  and  truest 
sense,  be  speedily  fulfilled."  Furthermore 
they  affirmed  that  unity  ' '  can  be  restored  only 
by  the  return  of  all  Christian  communities  to 
the  principles  of  unity  exemplified  by  the 
undivided  Catholic  Church  during  the  first 
ages  of  its  existence;  which  principles  we 
believe  to  be  the  substantial  deposit  of  Chris- 
tian Faith  and  Order  committed  b}^  Christ  and 
His  Apostles  to  the  Church  unto  the  end  of 
the  world,  and  therefore  incapable  of  compro- 
mise  or  surrender As  inherent 

parts  of  this  sacred  deposit,  and  therefore  as 
essential  to  the  restoration  of  unity,  we  ac- 
count" the  Holy  Scriptures  as  the  revealed 
Word  of  God,  the  Nicene  Creed,  the  two  Sac- 
raments of  Baptism  and  the  Supper  of  the 
Lord,    and    the    Historic    Episcopate.     [We 
quote  above  in  a  condensed  form  the  state- 
ments of  the  Quadrilateral.] 
Bishop  Kozlowski  cited  also  the  action  of  the 
Lambeth  Conferences  of  1878  and  1888,  which  af- 
firmed the  same  proposition  for  Christian  unity : 


286  A  JOURNEY  GODWAKD 

' '  First  of  all  it  is  due  to  the  ancient  Church 
of  Holland,  which  in  practice  accepts  its  title 
of  Old  Catholic,  .  .  .  it  is  to  this  Church 
that  the  Community  termed  Old  Catholic  in 
the  German  Empire  owes,  in  the  Providence 

of  God,  the  Episcopal  Succession 

We  cannot  consider  that  it  is  in  schism  as  re- 
gards the  Roman  Church,  because  to  do  so 
would  be  to  concede  the  lawfulness  of  the  im- 
position of  new  terms  of  Communion.  .  .  . 
We  regard  it  as  a  duty  to  promote  friendly  re- 
lations with  the  Old  Catholics  of  Germany. 
.  .  .  We  see  no  reason  why  we  sJiould  not 
admit  their  clergy  and  faithful  laity  to  Holy 
Communion  on  the  same  conditions  as  our  own 
Conmiunicants,  and  we  also  acknowledge  the 
readiness  which  they  have  shown  to  offer  spir- 
itual privileges  to  members  of  our  own 
Church."    .... 

''Moved  by  the  desire  for  Christian  unity. 
We,  Anthony  Stanislaus  Kozlowski,  Bishop 
of  the  Polish  Catholic  Church  in  America,  in 
response  to  your  proposals,  humbly  and  re- 
spectfully approach  you.  Beloved  in  the  Lord, 
submitting  ourselves  to  your  Godly  wisdom, 
and  ask,  according  to  the  terms  you  have 
offered  at  Lambeth  and  Chicago,  which  we 
sincerely  and  heartily  accept,  to  be  admitted 
to  your  Christian  fellowship  and  communion. ' ' 
Bishop  Kozlowski  gave  the  dates  of  his  ordina- 
tion and  consecration  and  the  names  of  his  conse- 
crators  to  the  Episcopate.     In  respect  to  their 
Liturgy,  he  said: 


THE  POLISH   OLD  CATHOLIC   MOVEMENT        287 

"We  feel  that  it  is  necessary  and  in  accord 
with  the  principles  of  your  own  Reformation 
that  the  service  books  should  be  in  a  language 
understood  b}^  the  people  and  freed  from  mod- 
ern Roman  errors Believing  that 

our  Lord  Jesus  Christ  has  established  His 
Church  to  be  the  Guardian  and  Keeper  of  the 
Faith,  and  the  Expositor  of  Holy  Scripture, 
we  believe  all  that  the  Church  has  set  forth  in 
the  Catholic  Creeds  and  is  witnessed  by  the 
consent  of  undivided  Christendom." 
The  Bishop  reported  that  at  that  time  there 
were  under  his  care  twenty-five  churches,  twenty- 
six  priests,  ten  sisters,  twenty-five  schools,  80,000 
members,  13,000  school  children,  thirty-one  build- 
ings, and  particularly  the  large  one  in  Chicago. 

In  April,  1902,  a  special  meeting  of  the  House 
of  Bishops  was  held  in  Cincinnati.  I  do  not  find 
a  report  of  this  committee  in  the  Journal.  It  may 
have  been  made  to  the  Bishops  in  Council.  The 
Committee  seems  to  have  been  discharged.  Where- 
upon the  Bishop  of  Vermont  offered  the  following 
resolution : 

"Resolved,  that  in  reply  to  a  communica- 
tion addressed  to  the  House  of  Bishops  by 
Bishop  Kozlowski,  the  House  would  communi- 
cate to  him  in  reply,  with  the  friendly  greet- 
ings of  the  Bishops,  that  a  Committee  has 
been  appointed,  with  the  Bishop  of  Chicago  as 
Chairman,  to  consider  the  whole  subject  of 
intercommunion  between  the  Polish  Old  Cath- 
olics and  the  Protestant  Episcopal  Church;" 
which  was  adopted. 


288  A  JOURNEY  GODWARD 

In  a  private  letter,  September  22,  1902,  Bishop 
Anderson,  Coadjutor  of  Cliicago,  suggested  that 
it  would  be  Avell  for  Bishop  Kozlowski  to  lay  before 
the  Committee  of  the  House  of  Bishops  a  general 
statement  to  the  effect  that  the  theological  position 
of  the  Polish  Old  Catholics  in  America  was  practi- 
cally the  same  as  that  of  the  Old  Catholics  in 
Europe,  and  added:  "For  Bishop  Kozlowski  I 
have  a  constantly  increasing  admiration.  He  is 
proving  himself  to  be  a  hero." 

It  may  be  well  here  to  give  some  extracts  made 
in  consequence  of  the  above  suggestion,  from 
Bishop  Kozlowski 's  communications: 

'^To  the  Right  Reverend  the  Committee  of  the 
House  of  Bishops  {Br.  McLaren,  Chair- 
man) : 

''Right  Reverend  Brethren : 

"My  earnest  desire  is  to  be  in  union  with 
all  the  Catholic  Church,  that  we  may  fulfil 
Christ's  prayer  and  build  up  His  Kingdom. 

"As  the  same  spirit  seemed  to  animate  the 
Right  Eeverend  Bishops  of  the  American 
Episcopal  Church,  I  applied  to  the  House  of 
Bishops  at  San  Francisco  and  at  Cincinnati, 
for  intercommunion.  This  intercommunion 
would  be  gladly  accepted  by  the  Priests  and 
Religious  under  my  jurisdiction,  and  would 
strengthen  the  faith  of  many  who  have  lost 
their  faith,  while  rejecting  the  Papal  yoke, 
and  would  show  that  I  am  not  the  only  Catho- 
lic Bishop  independent  of  Rome,  but  that  the 
large  body  of  Bishops  of  the  Episcopal  Church 


THE  POLISH   OLD  CATHOLIC   MOVEMENT        289 

are  likewise  independent,  and  are  trne  Cath- 
olic Bishops. 

"I  only  wish  to  be  the  helper,  assistant, 
and  servant  of  the  Bishops  of  Jesus  Christ, 
and  would  confine  m}^  jurisdiction  to  people 
of  the  Polish  and  other  kindred  nationalities 
of  the  Slavonic  races,  among  whom  the  Angli- 
can Church  has  never  attempted  any  evan- 
gelistic work.  I  would  never  encroach  on  any 
rights  or  jurisdiction  of  any  Bishop  over  work 
among  the  English  or  any  other  kindred 
people,  and  would  try  to  bring  my  people  into 
even  closer  relationship  with  the  Episcopal 
Church.  It  is  my  desire  to  be  in  communion 
with  this  Church,  in  which  I  recognize  the 
validity  of  its  holy  Orders  and  the  right 
administration  of  the  Sacraments.  I  appeal 
again,  that  intercommunion  with  me  may  be 
established  by  your  right  reverend  body.  If 
this  application  is  informal,  I  am  willing  to 
conform  myself  to  every  suggestion  of  your 
committee,  and  to  state  my  theological  posi- 
tion. Our  services  have  been  translated  into 
the  Polish  language.  I  hold  the  faith  of  the 
undivided  Catholic  Church  as  expressed  in  the 
Catholic  Creeds,  and  propounded  by  the  Cath- 
olic Councils  which  have  been  recognized  as 
Ecumenical  by  both  the  East  and  the  West 
alike. 

"I  believe  the  canonical  books  of  the  Old 
and  New  Testament  to  be  the  Word  of  God, 
and  that,  rightly  understood,  they  contain  all 
tilings  necessary  to  salvation. 


290  A  JOURNEY  GODWARD 

''I  believe  that  the  grace  of  God  is  neces- 
sary for  salvation;  that  our  justification  is 
only  through  Jesus  Christ,  and  that  the  visible 
Church  is  a  congregation  of  faithful  believers, 
where  the  Word  of  God  is  preached,  and  the 
Sacraments  duly  administered. 

"I  believe  that  the  Roman  Church  has 
erred  in  propounding  the  supremac}^  and  in- 
fallibility of  the  Pope.  I  believe  in  the  inter- 
mediate state  of  purification  after  this  life, 
but  that  the  Roman  Church  has  erred  in  her 
doctrine  of  Purgatory,  and  Indulgences,  as 
also  in  the  adoration  of  images  and  relics. 

"The  Polish  race  is  very  mmierous.  Mul- 
titudes of  them  are  leaving  their  faith,  and 
unless  something  is  done,  they  will,  revolting 
from  Romanism,  go  into  infidelity.  I  would 
succour  them,  and  for  this  end  I  desire  inter- 
communion with  the  Episcopal  Church.  The 
cause  of  God  moves  me  to  ask  this.  Will  you 
do  as  I  ask  ?  Then  help  me  now.  If  anything 
needs  to  be  explained,  I  will  do  it.  If  any  con- 
dition is  required  from  me,  I  am  ready  to  fulfil 
it.  My  confidence  in  God,  and  in  the  power  of 
His  Gospel,  is  unlimited. 

"With  great  respect,  I  am 

"Yours  in  the  Catholic  Faith, 

'^Anthony  Kozlowski.'' 

A  similar  statement  on  behalf  of  the  clergy  and 
laity  under  Bishop  Kozlowski,  and  signed  by  a 
committee  of  five  from  their  number,  was  also  is- 


THE  POLISH   OLD  CATHOLIC   MOVEMENT        291 

sued.    It  was  printed  in  full  in  The  Living  Church 
of  September  27, 1902. 

The  Memorial  had  naturally  created  some  in- 
terest, and  on  the  part  of  a  few,  some  alarm.  The 
original  proposals  of  the  Quadrilateral  had  pri- 
marily in  mind  a  method  by  which  the  outlying  sec- 
tarian bodies  could  be  united  or  brought  into  com- 
munion with  ourselves.  They  had  not  responded  to 
it.  Some  had  officially  rejected  it.  They  did  not 
believe  in,  or  want,  a  historical  Episcopate;  his- 
torical, i.  e.,  one  that  came  down  from  the  Apostles. 
Now  we  were  confronted  with  the  fact  that  a  large 
and  respectable  body  of  Christians  who  had  an 
Apostolically  derived  Episcopate,  accepted  our 
terms.  The  House  of  Bishops  was  then  in  this  di- 
lemma :  To  reject  the  Memorial  was,  in  fact,  to  re- 
pudiate the  Quadrilateral.  To  accept  it  would  not 
help  the  hoped-for  Protestantising  of  the  Church. 
They  treated  the  Bishop  with  scant  courtesy.  He 
had  come  a  long  journey  to  San  Francisco  to  pre- 
sent his  first  Memorial.  The  Bishops  did  not  even 
ask  him,  as  they  were  wont  to  do  in  other  cases,  to 
be  presented  to  them,  and  state  his  case.  So  they 
again  put  the  matter  off,  referring  it  to  another 
meeting. 

About  this  time  some  antagonistic  feeling  was  ex- 
pressed because  the  Old  Catholic  Bishops  in  Eu- 
rope had  proceeded  to  consecrate  a  Bishop  for 
America  without  informing  those  of  our  Bishops 
who  were  present  at  the  Bonn  Conference.  This 
feeling  found  expression  in  rather  strong  language 
by  a  high  church  Bishop.  But  it  was  subsequently 
explained  that  the  Old  Catholics  in  Europe  had  no 


292  A  JOURNEY  GODWARD 

intention  of  passing  a  slight  upon  the  American 
Episcopate.  The  facts  were  that  Bishop  Kozlow- 
ski,  having  been  elected  by  the  Poles  in  America  to 
the  Episcopate,  arrived  in  Europe  after  the  Bonn 
Conference  was  over,  and  then,  presenting  his  cre- 
dentials, was  consecrated.  The  Old  Catholics  in 
Europe  had  no  knowledge  of  his  election  until  the 
Conference  had  adjourned  and  the  American 
Bishops  had  departed.  This  satisfactorily  ex- 
plained the  matter. 

In  April,  1902,  at  the  special  meeting  of  the 
House  of  Bishops,  held  at  Cincinnati,  the  Bishop 
of  Albany  had  offered  the  following  resolution : 
'' Resolved,  that  the  Bishop  of  New  York 
and  any  other  of  the  Bishops  of  this  Church 
who  may  attend  the  Synod  of  the  Old  Catholics 
at  Bonn  in  August  next,  be  requested  to  com- 
municate to  that  Synod  the  warm  and  broth- 
erly greetings  of  the  Bishops  of  this  Church ; ' ' 
which  w^as  adopted. 
A  question  having  arisen  about  the  mode  of  ad- 
ministering the  Blessed  Sacrament,  Bishop  Koz- 
lowski's  chaplain  wrote  to  me  that  at  present  the 
ordinary  mode  was  by  concomitance,  which  prac- 
tice the,y  held  in  common  with  the  Eastern  Com- 
munions.   But  it  had  begun  to  be  given  in  a  man- 
ner like  our  own. 

"On  St.  John's  day  it  is  a  custom  amongst 
Slavic  peoples  to  administer  a  Chalice  contain- 
ing wine.  In  these  churches,  which  are  under 
the  Roman  obedience,  the  wine  is  unconse- 
crated.  The.y  are  thus  deprived  of  the  priv- 
ilege which  they  think  they  possess  of  receiv- 


THE  POLISH   OLD  CATHOLIC   MOVEMENT        293 

ing  in  both  kinds.  They  use  the  phraseology, 
however,  that  applies  to  a  Communion  in  two 
kinds,  and  speak  of  the  Cup  as  conveying  the 
grace  of  gladness.  In  the  Polish  Old  Cath- 
olic Churches,  the  Cup  was  of  consecrated, 
not  merely  blessed,  wine." 
This  custom  Bishop  Kozlowski  was  willing  to 
make  general. 

Commenting  on  Bishop  Kozlowski 's  proposal, 
the  ReA^  Dr.  W.  R.  Huntington,  of  well  esteemed 
memory,  publicly  stated  that ' '  the  present  advance 
is  sincere,  and  I  do  not  see  how  the  Church  can 
do  other  than  meet  it  cordially.  I  can  say  that 
there  is  no  constitutional  difficulty  in  the  way  of 
recognition  of  this  Polish  movement."  Bishop 
Potter  said  before  the  Church  Club  in  New  York : 
"BishoiD  Kozlowski 's  consecration  is  unimpeach- 
able. The  movement  of  which  he  is  the  head,  the 
Old  Catholic  Movement,  is  one  of  great  interest 
and  importance.  I  think  it  would  be  a  wise  move 
for  this  Church  to  recognize  Bishop  Kozlowski.  I 
have  great  hope  in  our  relation  to  the  Old  Catholic 
movement.  It  is  of  wider  importance  than  any 
other  which  has  so  far  appeared  on  the  horizon." 
In  October,  1902,  a  special  meeting  of  the 
House  was  held  at  Philadelphia,  when  the  follow- 
ing resolution  was  adopted : 

"Whereas,  The  Right  Rev.  Anthony  Koz- 
lowski, a  Polish  Catholic  Bishop,  consecrated 
by  the  Old  Catholic  Bishops  of  Europe  and 
presiding  over  congregations  of  his  own  na- 
tionality in  this  country,  has  accepted  the 
terms  of  the  Chicago-Lam])eth  proposals  for 


294  A  JOURNEY  GODWARD 

unity,  and  has  further  assured  us  of  his  repu- 
diation of  Roman  errors,  and  has  applied  to 
us  on  these  terms  for  recognition  and  inter- 
communion ;  therefore, 

''Resolved,  That  the  Bishops,  not  assum- 
ing to  recognize  the  organization  of  the  Church 
of  which  he  is  Bishop,  extend  to  him  their 
Christian  salutations  and  assurances  of  affec- 
tionate sympathy  and  interest  in  his  work. 

"Resolved,    That    a    Committee    of    five 
Bishops  be  appointed  to  consider  and  propose 
the  terms  of  intercommunion  and  jurisdiction, 
and  report  to  the  next  meeting  of  the  House  of 
Bishops." 
The    members    of   this    Committee    were    the 
Bishop  of  Albany,  the  Bishop  of  Chicago,   the 
Bishop  of  Western  New  York,  the  Bishop  of  Mary- 
land, and  the  Bishop  of  Central  Pennsylvania. 

It  will  be  seen  that  the  Memorial  of  Bishop 
Kozlowski  was  thus  postponed  again,  though  in 
courteous  terms.  It  will  recall  to  some  the  way 
Bishop  Seabury  was  treated  by  the  English 
Bishops.  Bishop  Seabury 's  cause  was  postponed 
again  and  again  until  he  was  made  heart-sick.  But 
then,  he  had  not  appeared  before  the  English 
Bishops,  as  Kozlowski  had  done,  in  response  to 
their  own  invitation.  The  charitable  disposition 
of  the  American  Church  had  been  heralded  far 
and  wide.  She  did  not  ask  a  rigid  uniformity  with 
herself,  but  only  the  acceptance  of  four  great  lead- 
ing and,  as  she  claimed,  essential  principles.  Fully, 
loyally,  humbh^,  and  asking  for  further  counsel, 
Bishop  Kozlowski  had  accepted  them.    It  is  a  sad. 


THE  LATE  BISHOP  KOZlJJWSKI. 


THE  POLISH  OLD  CATHOLIC  MOVEMENT         295 

sad  story  to  see  how  this  acceptance  was  received. 
There  were  those,  like  the  late  Bishop  of  Chicago, 
in  whose  diocese  Bishop  Kozlowski's  personal  work 
was  situated,  who  did  not  sympathise  with  any  per- 
sons leaving  the  Roman  Communion.  There  were 
others  who  thought  the  Old  Catholics  should  con- 
form in  all  matters  of  worship  to  our  own  Com- 
munion. Neither  of  these  positions  agrees  with 
the  proposals  made  in  the  Quadrilateral.  We  ap- 
pend below  the  Constitution  of  the  Polish  Old 
Catholic  Body ;  its  theological  acumen  and  Catholic 
spirit  should  be  acceptable  to  all  Anglican  con- 
servative churchmen. 

But  alas!  This  great,  noble-hearted,  humble- 
minded,  self-sacrificing  Bishop  at  last  broke  down 
under  the  accumulative  weight  of  financial  bur- 
dens, Roman  malignities,  and  Episcopal  neglect. 
May  his  soul  rest  in  peace,  and  advancing  felicity ! 
The  work  of  intercommunion  with  the  Old  Cath- 
olics in  America  has  been  frustrated.  It  can  only 
be  taken  up  by  renewed,  loving  advances  on  our 
side. 

CONSTITUTION 

OF    THE    OLD    CATHOLIC    CHUECH   IN    THE   UNITED 

STATES   OF  AMERICA. 

Whereas,  A  great  number  of  people  are  coming  to  America 
who  are  members  of  the  Old  Catholic  Church  abroad,  and  whereas 
there  are  many  in  this  country  who  are  unable  to  comply  with  the 
unlawful  terms  of  communion  enforced  by  the  Latin  Bishops, 
therefore  it  has  become  necessary  for  the  Old  Catholics  to  estab- 
lish in  this  country  hierarchical  jurisdiction  over  those  priests  who 
followed  their  people  hither,  and  over  the  other  clergy  who  are 
unable  to  abide  under  the  jurisdiction  of  the  Latin  Bishops  in 


296  A  JOURNEY  GODWARD 

America,  and  who  applied  to  the  Old  Catholic  Bishops  for  episco* 
pal  supervisiou. 

ARTICLE  I. 

FAITH. 

The  Old  Catholic  Church  accepts  the  Apostles',  Nicene,  and 
Athanasian  Creeds  and  the  doctrinal  decisions  of  the  undisputed 
Ecumenical  Councils,  and  whatever  was  the  faith  of  the  undi- 
vided Church;  the  Old  Catholic  Church  accepts  the  twenty-two 
(22)  books  of  the  Old,  and  twenty-seven  (27)  of  the  New  Testa- 
ment as  the  Word  of  God,  and  the  other  books  (known  as  the 
Apocrypha),  as  declared  by  St.  Jerome  and  St.  Athanasius,  the 
Church  doth  read  for  example  of  life  and  instruction  of  manners. 

ARTICLE  II. 

MINISTRY. 

The  Old  Catholics  hold  it  to  be  necessary  to  preserve  the 
three  orders  of  the  Apostolic  Ministry,  namely.  Bishops,  Priests, 
and  Deacons,  and  consider  it  advisable  to.  preserve  minor  orders 
in  which  the  laity  aid  the  practical  work  of  the  Church. 

ARTICLE  III. 

MEANS  OF  GRACE. 

The  Old  Catholics  retain  and  hold  the  Seven  Ecumenical  Mys- 
teries instituted  mediately  and  immediately  by  Jesus  Christ  for 
the  salvation  of  men,  and  among  them  recognize  Baptism  and  the 
Holy  Eucharist  as  having  preeminent  dignity  from  the  fact  that 
they  were  immediately  instituted  by  our  Lord  and  that  they  are 
necessary  to  the  salvation  of  all  men  where  they  may  be  had. 

ARTICLE  IV. 

BAPTISM. 

The  Sacraments  are  by  the  Holy  Ghost  effectual  signs  of 
Grace.  Baptism  is  a  sign  of  Regeneration  or  New  Birth.  By  it 
as  by  an  instrument  they  that  receive  it  rightly  are  grafted  into 
the  Church,  receive  remission  of  sins,  are  adopted  as  the  Sons  of 
God,  and  are  made  members  of  Christ,  Children  of  God,  and 
Inheritors  of  the  Kingdom  of  Heaven. 

The  conditions  of  rightful  reception  by  adults  are  faith  and 
repentance. 


THE  POLISH   OLD  CATHOLIC   MOVEMENT        297 

Infants,  according  to  our  Lord's  command,  to  suffer  them  to 
be  brought  to  Him,  are  regarded  as  proper  subjects  of  Baptism. 

ARTICLE  V. 

THE   HOLY   EUCHARIST. 

The  Holy  Eucharist  is  the  chief  Gospel  Rite  whereby  the 
Church  worships  God,  and  mainlains  her  communion  with  Him. 
As  a  transaction  within  the  spiritual  body  of  Christ,  it  is  gov- 
erned by  its  own  spiritual  law.  It  is  at  once  a  Sacrifice  and  a  Holy 
Communion  or  Feast  upon  it.  It  is  the  unbloody  Sacrifice  of 
the  Gospel,  and  sets  forth  and  pleads  Christ's  death  until  He 
comes.  It  is  a  Sacrament  by  which,  in  virtue  of  the  Priest's 
consecration  of  the  elements,  the  thing  signified  is  the  Body  and 
Blood  of  Christ,  which  are  thereby  really  present  under  the  forms 
of  bread  and  wine.  Those  who  receive  devoutly  and  with  faith 
are  alone  partakers  of  Christ.  The  wicked  and  unfaithful  re- 
ceive to  their  harm. 

ARTrCLE  VI. 

JUSTIFICATION. 

No  man  can  be  accounted  just  before  God  apart  from  Christ. 
The  remote  cause  of  our  justification  is  the  free  Grace  of  God 
through  the  redemption  that  is  in  Christ  Jesus ;  the  proximate  and 
instrumental  cause  is  the  washing  of  Regeneration  in  Baptism, 
whereby  we  receive  remission  of  sins  and  have  put  on  Christ; 
the  subjective  and  receptive  cause  is  faith.  This  faith  is  the  joint 
action  of  man's  whole  intellectual  and  moral  nature,  believing, 
trusting,  loving,  self-surrendering  of  itself  to  God.  It  can  only 
be  ideally  and  not  practically  separated  from  good  works.  It  is 
faith  working  by  love. 

ARTICLE  VII. 

LITURGIES. 

The  Old  Catholics  deem  it  unwise  for  the  present  to  alter 
or  interfere  with  the  national  uses  and  rites  of  those  Christians 
who  come  into  communion  with  them,  and  desire  to  be  under 
their  hierarchical  jurisdiction. 

ARTICLE  VIII. 

CHANGES    OP    LITURGIES. 

The  Ecclesiastical  Authority  reserves  to  itself  the  right  to 
modify  these  uses  and  rites  in  any  point  which  they  may  consider 


298  A  JOURNEY  GODWAED 

contrary  to  sound  doctrine,  and  to  supervise  and  give  their  im- 
primatur to  any  translations  which  may  seem  necessary  that  the 
people  who  so  desire  may  worship  in  the  vernacular.  Such  uses, 
rites,  Liturgies,  and  translation  of  Liturgies  become  lawful  only 
when  licensed  by  the  Ecclesiastical  Authority. 

AETICLE  IX. 

MISSION. 

The  object  of  the  Old  Catholic  Hierarchy  in  this  country  is 
to  supply  the  needs  of  those  persons  who  do  not  understand  the 
English  language  and  who  cannot  intelligently  and  devoutly  take 
part  in  services  conducted  in  that  language.  The  Old  Catholics 
desire  to  work  in  harmony  with  those  Christians  holding  the 
same  faith  and  having  the  same  Apostolic  orders  as  themselves. 

AKTICLE  X. 

SYNOD. 

The  Bishops  of  the  Old  Catholic  Church  in  America  owe 
their  obedience  to  the  Old  Catholic  Synod  of  Europe,  from  which 
they  have  received  episcopal  orders. 

AETICLE  XL 

UNITY. 

The  Old  Catholic  Church  desires  union  with  the  American 
Church,  and  to  this  end  they  have  accepted  the  Quadrilateral  de- 
crees put  forth  by  the  American  Church  as  being  necessary  for 
inter-conxmunion  with  that  body.  The  Old  Catholic  Bishops  do 
not  desire  to  exercise  an  independent  jurisdiction,  but  they  desire 
to  exercise  the  same  jurisdiction  over  their  people  as  is  exercised 
by  the  Anglican  Bishops  as  members  of  the  American  Episcopate. 
They  desire  to  exercise  the  same  rights  and  discipline  without 
interference  or  reversal  of  their  disciplinary  decisions  as  is  ex- 
ercised by  the  members  of  the  American  Episcopate,  and  they  bind 
themselves  not  to  interfere  with  or  reverse  the  disciplinary  de- 
cisions of  the  American  Episcopate. 

ARTICLE  XIL 

CANDIDATES  FOB  EPISCOPATE. 

Candidates  for  the  Episcopate  elected  in  America  must  have 
their  election  confirmed  by  the  Old  Catholic  Synod  in  Europe  and 


THE  POLISH  OLD  CATHOLIC   MOVEMENT        299 

no  one  is  to  be  consecrated  Bishop  without  at  least  three  Conse- 
crators  in  Episcopal  Orders  of  undoubted  Apostolic  Succession. 

AKTICLE  XIII. 

TRIAL  OF  A  BISHOP. 

A  Bishop  in  the  Old  Catholic  Church  in  America  is  now 
liable  for  any  offense  concerning  his  doctrine  or  morals  before  a 
court  composed  of  his  ecclesiastical  peers  convened  by  the  Old 
Catholic  Synod  of  Europe,  or  acting  for  and  representing  them. 

AKTICLE  XIV. 

CANON  LAW. 

The  Old  Catholic  Church  in  America  accepts  as  binding  upon 
them  the  Canons  of  the  Old  Catholic  Synod  of  Europe,  alterations 
being  made  to  meet  local  circumstances. 

PROVISO   IN    CASE   OF   UNITY    WITH    AMERICAN    CHURCH. 

The  Old  Catholic  Church  in  America  reserves  to  itself  the 
right  however,  in  case  it  is  accepted  by  the  American  Church,  to 
render  to  the  House  of  Bishops  that  obedience  and  allegiance 
which  is  now  vested  in  the  Old  Catholic  Synod  of  Europe,  pro- 
vided, however,  that  the  American  Church  extends  to  the  Old 
Catholic  Church  in  this  country  and  to  its  Bishops  the  same  rep- 
resentation which  they  now  enjoy  in  the  Old  Catholic  Synod 
of  Europe. 

[Articles  XV.  to  XX.  cover  "Trial  of  a  Priest"  and  other 
matters  of  detail,  and  for  lack  of  space  are  omitted.] 

AKTICLE  XXI. 

AMERICAN   SYNOD. 

The  Old  Catholic  Churches  in  this  country  are  to  be  governed 
by  a  Synod  in  which  the  Senior  Bishop  is  to  be  President  ex-ofjicio. 
The  Bishop  or  Bishops  present  shall  vote  as  a  separate  ordet. 
The  clergy  in  good  standing  are  entitled  to  a  seat  and  vote.  The 
laity  are  to  be  represented  by  one  representative  for  every  five 
hundred  adults.  The  Bishops  and  clergy  alone  have  a  right  to 
vote  in  matters  of  doctrine  and  worship.  The  laity  have  a  right 
to  vote  with  the  Bishops  and  clergy  in  all  affairs  that  concern 


300  A   JOURNEY  GODWARD 

the  temporal  welfare  of  the  Church.     All  votes  to  be  counted  by 
orders  and  a  majority  of  each  order  is  required  to  affirm  a  measure. 

ARTICLE  XXII. 

ACCEPTANCE   OF   CONSTITUTION. 

All  congregations  coming  under  the  jurisdiction  of  the  Old 
Catholic  hierarchy  in  America  must  accept  and  sign  through 
their  representative. 


CHAPTER  XV. 

FINAL  WORDS. 

"Little  Children^  love  one  another." 

The  following  is  partly  taken  from  the  Bishop 's 
Address  to  the  Diocesan  Council  of  1909.  It  gives 
a  summary  of  some  points  in  his  teaching.  That 
teaching  is  more  fully  brought  out  in  his  work  en- 
titled A  Catholic  Atlas. 

Dear  Brethren:  We  have  been  going  in  and 
out  among  you,  dear  brethren,  preaching  the  Gos- 
pel of  the  Kingdom  for  the  last  twenty  years.  The 
discoveries  of  science  in  Biblical  learning  have 
presented  new  problems  respecting  God  and  Rev- 
elation. The  old  Protestant  theologies  have  ceased 
to  satisfy  their  logical  supporters.  The  systems 
based  on  the  theory  of  "the  Bible,  and  the  Bible 
only,"  are  disintegrated.  The  dead  hand  and  mind 
of  Calvin  no  longer  rule  the  religious  system  he 
founded.  Politically  strong,  yet  theologically  by 
its  additions  injured,  Rome  has  suffered  loss  of  in- 
fluence. The  religious  future  is  thus  seen  not  to 
lie  with  the  Latin  race  and  Latin  thought,  but  with 
the  broader  spirit  of  the  Teutonic  races.  It  is  a 
liberal  Catholicity,  not  Protestantism  nor  Papal- 
ism,  that  offers  the  best  solvent  and  satisfaction  to 
modern  thought. 


302  A  JOURNEY  GODWARD 

As  a  loving  legacy  to  you,  let  me  sum  up  some 
of  the  philosophical  and  theological  truths,  which 
God,  revealing  them  to  me  by  His  Spirit,  has  en- 
abled me  to  teach  you  during  my  Episcopate. 

Beginning  with  the  greatest  and  fundamental 
truths  of  our  religion,  allow  me  to  state  one  of  the 
many  arguments  which  relate  to  the  being  of  God. 

First:  The  theories  of  great  philosophers 
from  ancient  to  modern  times  have  busied  them- 
selves with  the  problem  of  human  knowledge.  The 
problem  is,  ''How  do  we  know  what  we  think  we 
know?"  In  modern  times,  Descartes,  and  Locke, 
and  Berkeley,  and  Hume,  and  Kant,  and  Reid,  and 
Hamilton,  and  Mansell,  and  Herbert  Spencer,  and 
Hegel  have  succeeded  one  another.  They  have  all 
based  their  arguments  upon  an  analysis  of  the  hu- 
man mind.  Some  have  treated  of  its  action  as  the 
action  of  separate  faculties.  Others  have  believed 
that  the  action  of  belief  was  that  of  the  whole  men- 
tal nature.  Each  of  these  has  pointed  out  the  mis- 
takes of  his  predecessor,  but  they  have  neither 
advanced  accepted  arguments  for  the  Being  of 
God,  or,  like  Spencer  and  Huxley,  have  come  to 
the  agnostic  position  that  God  was  the  unknowable. 

Now  the  fundamental  error  in  all  these  phil- 
osophers is  that  they  do  not  understand  the  triple 
nature  of  man.  He  is,  as  Holy  Scripture  tells  us,  a 
triple  unit,  consisting  of  body,  soul,  and  spirit. 
The  distinction  between  soul  and  spirit  is,  that  the 
spiritual  nature  of  man  is  that  which  brings  him 
into  a  relation  with  and  cognition  of  God.  This  is 
seen  by  the  action  of  man's  nature.  He  is  not  born 
with  innate  ideas,  but  the  way  his  nature  works 


FINAL  WORDS  303 

shows  it  to  be  in  connection  with  a  nature  other 
than  his  own. 

He  finds  himself  to  have  a  memory,  the  trust- 
worthiness of  which  does  not  come  by  experiment, 
but  with  which  he  is  born.  He  must  trust  his 
memory.  He  finds  his  reasoning  faculty  obliged 
to  act  on  a  law  of  causation,  which  he  does  not 
begin  by  demonstrating,  but  is  obliged  to  assume. 
His  mind  thus  acts  automatically,  just  as  his 
heart  and  stomach  do.  He  believes  in  ''universal 
law,"  from  which  premise  he  argues,  but  the  ex- 
istence of  which  his  reasoning  faculty  alone  can- 
not prove.  He  thus  has  a  knowledge  that  his  rea- 
soning faculty  cannot  demonstrate.  He  begins  by 
knowing  more  than  his  reason  can  prove.  While 
his  senses  instruct  him  and  his  reasoning  faculty 
leads  him  to  an  acceptance  of  ideas  which  are  prob- 
ably true,  all  that  his  reasoning  faculty  can  do  for 
him  is  to  help  him  arrive  at  probability.  But  the 
action  of  the  spiritual  nature  is  different.  It  does 
not  reason,  it  knows.  It  knows,  for  instance,  that 
there  is  a  real,  external  world.  And  it  trusts  its 
memory,  and  assumes  the  imiversality  of  law,  and 
the  law  of  causation,  and  knows  because  it  is  in 
union  with  the  Eternal  Thought  and  Wisdom,  in 
whom  we  live  and  move  and  have  our  being.  This 
Eternal  Mind,  with  which  we  are  in  communica- 
tion, is  the  Divine  Intelligence  and  Will  that  moves 
the  universe.  Reason  may  or  may  not  tell  us  that 
probably  there  is  a  God,  but  the  spiritual  nature 
of  man  knows  Him.  In  this  knowledge  there  is  a 
revelation  of  the  distinction  between  right  and 


304  A  JOURNEY  GODWAED 

wrong,  and  the  duty  of  man  to  love  and  worship 
Him. 

Let  me  S2:)eak  a  few  words  about  the  doctrine 
of  the  Holy  Trinity.  There  is  one  God,  and  in  God 
there  are  three  Persons.  The  Church  has  ever 
seen  in  this  a  reasonable  l3elief,  and  realised  the 
Ijeautiful  life  of  God.  The  doctrine  was  revealed 
to  us  by  God  Himself.  In  the  beginning  of  every 
dispensation,  we  find  God  making  a  new  revelation 
of  His  Nature,  and  by  a  new  name.  He  is  to  Israel 
the  great  "I  AM."  He  is  to  Christians,  "Father, 
Son,  and  Holy  Ghost. "  For  the  effective  preserva- 
tion of  this  truth,  our  Lord  connected  it  with  the 
initial  sacrament  of  baptism.  It  lies  thus  at  the 
basis  of  the  Christian  life  and  revelation. 

It  is,  as  we  have  said,  a  most  reasonable  belief. 
We  are  enabled  in  a  way  to  grasp  it  by  realizing 
that  there  are  necessarily  in  the  Divine  Nature 
these  eternal  activities,  i.  e.,  God  is,  God  knows, 
and  God  loves.  These  actions  are  eternal,  and  are 
related  one  to  another.  First,  God  is.  As  the 
Source  within  the  Divine  Life  He  is  called 
Father.  In  other  words.  He  is  "pure  activity." 
Secondly,  He  is  an  intelligent,  or  a  knowing  en- 
ergy. This  knowledge  is  wisdom  itself.  It  is  be- 
gotten of  the  Source.  It  is  therefore  called  the 
Son.  Again,  God  is  love,  and  love  is  God.  This 
act  of  loving  proceeds  from  the  Father,  and 
through  the  Son,  returns  to  its  Source.  It  is  known 
as  the  Holy  Spirit. 

Now  these  three  internal  actions  within  the  di- 
vine life  are  self-conscious  activities.  They  know 
themselves  to  be.    And  as  self-conscious  activities. 


FINAL  WORDS  305 

they  are  personal.  Self-consciousness  is  equiva- 
lent to  personality.  Thus  there  are  not  three  sep- 
arate individual  Gods,  but  in  the  one  God  there  are 
three  self-conscious  Personalities.  They  know 
themselves  to  be,  and  so  are  Persons.  They  also 
know  each  other,  and  live  in  a  beautiful  and  re- 
ciprocal love.  Moreover,  these  activities  are 
eternal  ones.  The  Son  is  ever  being  begotten.  The 
Holy  Ghost  is  ever  proceeding.  God  thus  lives  in 
this  beautiful,  glorious,  all-satisfying  jubilation  of 
Being.  To  think  of  Him  as  possessed  of  but  one 
personality  is  irrational,  for  it  condemns  Him  to 
an  eternal  solitude  in  which  He  would  dwell  with- 
out companionship  or  a  perfect  return  of  His  love. 
The  Catholic  doctrine  of  the  glorious  nature  and 
the  blessedness  of  God  in  Himself,  fills  the  Chris- 
tian's soul  with  a  marvellous  sense  of  satisfaction, 
happiness,  and  delight. 

Another  truth  we  have  endeavored  to  implant 
in  you  is  the  doctrine  of  the  Incarnation. 

You  know  how  formerly  it  was  thought  that, 
man  having  sinned,  and  needing  to  be  reconciled  to 
God,  God  took  upon  Himself  the  nature  of  Man  in 
order  that  in  it  He  might  suffer,  and  so  by  suffer- 
ing, make  a  reparation  to  God  for  man's  sin.  Now 
the  Incarnation  of  God  is  an  act  by  which  God, 
taking  upon  Himself  human  nature,  which  is  the 
consmnmation  of  created  things,  united  creation 
in  a  new  way  to  Himself.  Creation  was  already 
united  to  God  by  God's  indwelling  power,  but  the 
Incarnation  was  a  new  and  different  mode  of  union. 
It  was  not  something  done  which  was  to  be  laid 
aside.    God  joined  human  nature  to  Himself  in- 


306  A  JOURNEY  GODWARD 

dissolubly.  He  will  wear  that  nature  for  all  eter- 
nity. It  is  the  greatest,  grandest  work  of  God.  It 
is  the  completion  of  creation.  For  it  is  a  passing 
on  of  creation  to  a  new  stage  of  development.  We 
believe  that  this  greatest,  grandest,  noblest,  most 
wonderful,  all-glorious  work  of  God  was  from  the 
very  beginning  in  the  Divine  Thought.  God  al- 
ways intended  to  become  Incarnate.  To  make  the 
Incarnation  an  afterthought  of  His,  or  occasioned 
by  man's  sin,  is  to  make  this  magnificent,  glorious, 
grandest  work  of  God  dependent  upon  the  sin  of 
His  creature. 

We  hold,  therefore,  that  the  Incarnation  was 
eternally  purposed  and  that  the  sin  of  the  creature 
did  not  baffle  the  work  of  the  Creator.  It  may  have 
been  necessary  for  the  manifestation  of  His  love  to 
come  and  die  for  us  on  the  Cross,  but  it  was  ever 
His  intent  to  consummate  creation  by  an  Incar- 
nation which  would  lead  eventually  in  another  stace 
to  a  kingdom  or  a  sphere  where  all  sin  would  be 
abolished,  and  pain  and  sorrow  should  be  no  more. 

Again,  we  would  have  you  understand  that 
there  are  three  ways  in  which  man  is,  or  may  be, 
imited  to  God.  These  are  known  as  the  ways  of 
power,  of  grace,  and  of  glory. 

All  creation  is  united  to  God  by  way  of  His 
power.  In  Him  we  all  live,  and  move,  and  have  our 
being.  God  is  immanent  in  nature.  He  is  crea- 
tion's secret  force.  From  the  least  to  the  greatest, 
all  things  are  upheld  by  Him.  Let  but  His  power 
be  withdrawn,  and  we  sink  into  nothingness. 

There  is  another  union  with  God;  and  that  is 
by  union  with  the  hmnanity  of  Christ.     This  is 


FINAL  WORDS  307 

called  union  through  ordained  agencies,  a  union 
by  grace.  It  is  this  which  lies  at  the  basis  of  the 
difference  between  immortality  and  eternal  life. 
Consider  this.  Philosophy  may  dispute  whether 
there  is  a  future  life  or  no;  but  whoever  believes 
in  God  must  believe  in  a  future  life,  for  God  is 
eternal.  Whether  we  are  to  share  in  that  future 
life  of  God  or  no,  and  in  what  way,  depends  upon 
the  conditions  He  has  made  for  our  attaining  it. 
Now  innnortality  only  implies  a  duration  of  exist- 
ence. As  the  act  of  annihilation  would  be  as  great 
an  act  of  Divine  Power  as  creation,  man  cannot 
annihilate  himself.  Endowed  with  the  gift  of  im- 
mortality, he  must  in  some  form  live  on,  as  long 
as  the  will  of  God  so  ordains.  But  the  gift  of  eter- 
nal life  is  essentially  different  from  an  extension 
or  prolongation  of  existence.  It  implies  a  different 
union  with  God  than  by  way  of  His  power.  It  is  a 
union  with  God  through  union  with  the  God-Man, 
Christ.  This  is  the  second  way  in  which  man  may 
be  united  with  God.  First,  by  way  of  power,  and 
next  in  Christ,  by  way  of  grace.  This  union  with 
Christ  by  grace  is  begun  here  through  the  sacra- 
ments, which  communicate  grace,  and  by  a  puri- 
fication in  the  expectant  state,  which  fits  us  for  the 
third  mode  of  union  with  God. 

The  third  way  of  union  with  God  is  by  way  of 
glory.  It  is  based  on  the  union  of  the  human  na- 
ture of  Christ  with  the  divine  nature.  If  we  are 
united  to  Christ  and  perfected  in  Him,  we  shall 
finally  in  Him  attain  the  sight  of  God,  or  the 
Beatific  Vision.  In  this  lies  the  gift  of  Eternal 
Life.    It  is  by  this  union  with  God  that  we  shall  be 


308  A  JOURNEY  GODWARD 

forever  maintained  in  a  sinless  condition.  If  we 
had  immortality  only,  and  were  put  in  a  place 
called  heaven,  we  should  have  no  security  but  that, 
like  the  angels,  through  some  pride  or  self-love  or 
disobedience,  we  should  forfeit  our  condition  and 
fall  away  as  they  did. 

The  problem  how  we  can  be  maintained  in  a 
sinless  and  so  secure  position,  is  solved  by  the  fact 
that  we  shall  be  united  to  God  in  Christ  in  a  new 
wa}^  While  our  personality  will  be  preserved,  in 
this  union  with  God  in  glory,  we  shall  be  upheld  in 
sinlessness,  and  so  preserved  in  eternal  bliss.  For 
God,  it  must  be  observed,  cannot  make  man  happy 
without  making  him  holy,  and  man's  holiness  is 
secured  by  this  completed  union  with  the  humanity 
of  Christ.  As  Christ's  humanit}^  enjoyed  the 
Beatific  Vision,  so  we  at  last  may  attain  it  in  Him. 
This  is  eternal  life.  It  is  this  offer  of  eternal  life 
that  makes  our  state  of  probation  here  so  awful, 
so  tremendous,  so  far-reaching.  We  may  attain  the 
end  of  '^ eternal  life,"  or  we  may  miss  it.  God  is 
most  merciful,  but  He  has  set  forth  His  mercy  by 
Calvary.  If  we  desire  His  mercy,  we  must  be 
imited  to  Christ  crucified.  He  unites  us  to  Him- 
self by  sacraments  received  by  faith.  We  cannot 
look  to  His  mercy  when  we  reject  it  as  offered  to 
us  now.  We  cannot  reject  a  thing  and  at  the  judg- 
ment claim  and  have  it.  Only  in  and  through 
Christ  can  we  attain  to  that  new  condition  with 
God  in  glory  which  is  offered  to  us  in  Christ  cru- 
cified and  risen. 

Ah,  sadly,  very  sadly,  must  we  think  of  those 
who  will  miss  this  proffered  end.    God's  goodness. 


FINAL  AVORDS  309 

we  know,  will  finally  triumph,  and  a  creation  will 
be  ushered  in  where  all  sin,  wickedness,  and  re- 
bellion will  cease.  Goodness  will  eventually 
triumph.  Those  who  do  not  attain,  by  grace  re- 
ceived, their  end,  remaining  immortal,  will  remain 
in  the  outer  darkness.  They  cannot  destroy  them- 
selves on  the  one  hand,  and  on  the  other  hand,  they 
cannot  repent.  For  the  day  of  grace  is  over,  and 
without  grace  a  man  can  no  more  repent  than  an 
animal  can  breathe  in  an  exhausted  receiver. 

If,  as  some  have  vainly  said,  whenever  a  man 
repents  God  is  bound  to  forgive  him,  we  should 
then  simply  be  sajdng  that  man  would  conquer  God 
and  not  God  conquer  man.  God  is  only  bound  to 
forgive  in  the  time  and  on  the  conditions  He  has 
given. 

Very  awful  and  very  real  is  this  offer  to  us, 
then,  of  eternal  life.  Christina  Rossetti's  words 
resound  with  a  sad  emphasis  and  true : 

"Self -slain  soul,  in  vain  thy  sighing; 

Self-slain,  who  shall  make  thee  whole  ? 
Vain  clamour  of  thy  crying, 
Toll,  bell,  toll! 

"Man's  harvest  is  past;  his  summer  is  ended, 

Hope  and  fear  are  finished  at  last. 
Day  hath  descended,  night  hath  ascended, 
Man's  harvest  is  past!" 

It  has  also  been  ours  to  declare  the  great  truth, 
that  only  in  Christ  are  we  saved  and  in  Him  at- 
tain eternal  life. 

Our  teaching  has  been  that  of  St.  John,  that 
God  hath  given  to  us  Eternal  life,  and  this  life  is  in 
His  Son. 

Christ  and  His  religion  meet,  as  no  other  re- 


310  A  JOURNEY  GODWAED 

ligion  does,  the  fourfold  needs  of  man.  Man  needs 
for  his  guidance  and  salvation,  certainty.  This 
God  gave  us  in  the  revelation  made  in  and  through 
Christ.  If,  as  we  have  said,  there  is  no  God,  then 
the  Cosmos  is  an  unintelligent  nightmare.  If 
there  is  a  Divine  Being,  unless  He  has  made  a 
revelation  of  Himself,  the  whole  is  an  immorality. 
The  revelation  which  God  has  made  for  Himself 
is  universal  and  gradually  progressive.  It  has  been 
made  by  the  philosophers,  poets,  and  sages  through- 
out the  world,  who  have  received  different  degrees 
of  illumination.  It  has  especially  been  revealed 
through  the  Hebrew  prophets  in  a  way  which  made 
the  Hebrew  nation  the  religious  lighthouse  of  the 
world.  At  last  it  was  culminated  in  Christ,  as  the 
complete  and  final  revelation  of  God  to  man. 

But  man  needed  not  only  to  be  instructed  con- 
cerning God  and  his  destiny.  If  this  were  all  he 
needed,  God  might  have  done  it  through  the  minis- 
tration of  angels.  What  man  needed  was  a  living 
example.  Truth  must  be  embodied  in  order  to  be 
effective,  and  Christ  is  the  ideal  pattern  man.  He 
is  the  living  example  for  man  to  follow.  But  he 
finds  himself  sin-stricken  and  weak.  His  sinful- 
ness needs  that  the  broken  relation  between  him- 
self and  God  shall  be  restored  by  a  reconciliation. 
If  it  were,  therefore,  only  an  example  man  needed, 
God  might  have  taken  a  nature  like  ours,  by  creat- 
ing a  man  from  the  dust,  as  He  did  in  the  case  of 
the  first  Adam.  In  that  case,  he  would  have  been 
one  like  us,  but  not  one  of  us,  and  so  could  not  make 
a  reconciliation  for  us.  But  by  taking  upon  Him- 
self our  nature,  from  one  of  our  race.  He  identifies 


FINAL  WORDS  311 

Himself  with  us,  and  He  is  able  to  make  an  offering 
for  us  to  God  which  is  acceptable.  It  is  an  offering 
which  in  consequence  of  His  divine  nature,  is  one 
of  infinite  value.  The  dignity  of  His  divine  Per- 
son gives  this  value  to  His  acts.  It  is  thus  sufficient 
for  all  mankind  and  for  the  sins  of  the  whole  world. 

Yet,  if  reconcilation  completed  Christ's  work, 
why  should  He  not  have  laid  aside  His  humanity 
after  He  had  made  it?  Because  man  not  only 
needed  to  be  reconciled,  but  to  be  restored,  elevated, 
re-created.  Therefore  after  the  Atonement  has 
been  made,  Christ's  precious  side  is  opened  and  the 
Water  and  the  Blood  flow  forth.  It  was  to  teach 
us  that  as  Eve  was  taken  out  of  the  side  of  Adam, 
so  the  Church,  the  Bride  of  Christ,  was  to  be  taken 
out  of  His  humanity.  In  imion  with  Christ,  thus 
man  is  reconciled  now  and  elevated  finally  to  the 
union  of  God  in  glory. 

He  provided  for  all  mankind.  In  His  wonder- 
ful love,  He  descended  into  Hades,  and  preached 
to  the  spirits  who  were  detained.  The  faithful  had 
been  looking  forward  to  Christ's  coming.  John 
the  Baptist  had  probably  announced  it.  Our  Lord 
communicated  Himself  by  His  Word  to  those  who 
were  waiting  and  willing  to  receive  Him,  and  they 
became  the  spirits  of  the  just,  or  justified  men, 
made  perfect.  And  so,  we  may  hope,  as  He  pro- 
vided for  all  those  who  lived  before  His  advent.  He 
provides  for  all  the  heathen  who  walk  by  the  reve- 
lation made  in  conscience  or  through  broken  tra- 
dition of  Himself.  As  they  one  by  one  pass  before 
the  Blessed  Master,  may  He  not  communicate  to 
them,  if  they  are  ready  for  it,  all  the  sacramental 


312  A  JOURNEY  GODWARD 

means  of  grace  He  gives  us,  and  so  they,  too,  be 
thus  saved  in  Christ,  and  advanced  to  their  own 
degree  of  happiness?  Christ  is  thus  the  Living 
Way,  and  the  Door,  through  which  we  pass  through 
participation  of  His  nature  into  the  eternal  life  of 
glor}^  There  all  evil  and  sin  and  pain  will  cease. 
The  scientific  view  of  the  material  system,  that  its 
suns  and  worlds  are  ever  falling  back  into  a  chaotic 
state  to  be  renewed,  is  not  progress,  but  only 
change.  Christianity  alone  offers  an  end  worthy 
of  God,  by  a  union  with  Him  in  the  Incarnate  Lord, 
for  Jesus  Christ  is  true  Progress. 

Another  great  and  grand  gospel  truth  is  that 
Christ  has  established  His  Gospel  in  an  organiza- 
tion called  the  Church,  and  abides  in  it.  Here  let 
me  first  state  how  Christ  rose  from  the  dead.  By 
His  own  act  He  separated  His  Soul  from  His  Body. 
He  said  of  His  life,  "No  man  taketh  it  away  from 
Me,  if  I  lay  it  down  of  Myself."  Uttering  a  loud 
cry.  His  Soul  went  forth,  as  we  have  seen,  to  the 
place  of  departed  spirits.  His  Body  is  placed  in 
the  sepulchre.  The  fact  that  is  often  overlooked  is 
that  neither  His  Soul  nor  His  body  was  separated 
from  His  Divine  Nature.  To  use  an  old  illustra- 
tion. His  Soul  and  Body  were  like  the  sword  in  its 
sheath,  which  the  soldier  wears  at  his  side.  His 
death  separated  the  two,  just  as  a  soldier  might 
draw  his  sword  from  its  scabbard.  But  as  neither 
sword  nor  sheath  is  separated  from  the  soldier's 
person,  so  neither  the  Soul  nor  the  Body  of  Christ 
was  separated  from  His  Divine  Nature.  His  Body, 
therefore,  being  connected  with  its  living,  sustain- 
ing principle,  was  a  living  thing.    It  could  not  see 


FINAL  WORDS  313 

corruption.  When  our  Lord's  Soul  became  united 
to  His  Body,  the  Resurrection  took  place.  And 
Christ  arose  through  His  grave  clothes  and  through 
the  stone  of  His  sepulchre,  and  passed  into  a  new 
condition  of  life.  He  does  not  come  back  as 
Lazarus  did.  He  passes  through  death.  He  does 
not  appear  to  His  enemies,  for  His  work  with  them 
has  been  done.  But  He  begins  to  be  in  this  new 
sphere  of  life,  in  which  He  establishes  His  disciples, 
what  God  is  to  the  old  stage  of  creation.  As  God 
is  immanent  in  Nature,  so  the  God-man  is  imma- 
nent in  this  new  sphere  of  life,  which  He  begins  by 
His  resurrection.  He  passes  through  death  into  a 
new  life,  in  which  He  associates  His  disciples. 

Another  truth  it  is  necessary  for  us  to  grasp  is 
this :  That  the  work  our  Lord  did  during  His  pub- 
lic life,  so  far  as  forming  His  Church  was  con- 
cerned, was  only  a  preparatory  and  unfinished  one. 
During  that  period.  He  associated  the  Twelve  with 
Himself,  and  in  different  degrees  of  authority, 
commissioned  them. 

During  the  three  years  of  His  prophetical  min- 
istry. He  bade  them  go  and  preach,  and  gave  them 
authority  to  bind  and  loose,  or  decide  respecting 
doctrine  and  discipline.  During  His  priestly  life, 
or  when  He  was  especially  exercising  His  priestly 
office,  He  associated  the  Apostles  with  Himself, 
bidding  them  ' '  do  this, ' '  or  make  this  memorial  of 
Himself,  as  His  representative  priests.  Then,  in 
His  risen  state,  having  triumphed  as  King  over 
death  and  hell,  He  commissioned  the  Apostles  and 
made  them  sharers  in  His  Kingship.  They  were  to 
baptize  all  nations,  and  make  them  subject  to  the 


314  A  JOURNEY  GODWARD 

great  King,  and  have  power  of  pardon  to  restore 
them  if  they  fell  away.  But  not  till  the  day  of  Pen- 
tecost were  the  Apostles  consecrated.  Then  Christ 
sent  the  Holy  Ghost  from  Himself  into  them  and 
the  whole  body  of  the  Church,  and  made  the  Apos- 
tles ' '  able ' '  ministers  of  the  word.  They  were  then, 
by  the  indwelling  of  the  Holy  Ghost,  enabled  to  do 
all  those  things  effectively,  to  which  He  had  com- 
missioned them.  Thus  Christ  established  the 
Priesthood  of  His  Church,  and  by  the  indwelling  of 
the  Holy  Ghost,  He  made  it  a  living  organism. 

It  is  thus  not  a  human  society,  or  a  society 
merely  having  a  divine  founder,  or  a  mere  organi- 
zation, but  like  the  material  universe,  an  organism. 
It  is  a  spiritual  new  world  risen  out  of  the  old  ma- 
terial one.  It  is  filled  with  life,  and  has  the  power 
of  coromunicating  life,  because  the  Holy  Ghost 
dwells  in  it.  Moreover,  the  Holy  Spirit  does  not 
come  to  take  the  place  of  an  absent  Lord,  but  to 
make  Christ,  who  dwells  in  the  Church,  an  ever- 
present  source  of  life  and  blessing.  Christ  is  the 
Church's  Head,  and  the  Holy  Ghost  is  its  heart.  It 
needs  no  other  Head,  and  as  the  Church  Militant 
on  earth  is  only  a  portion  of  the  Church,  it  can- 
not have  one.  It  is  this  glorious  conception  of  what 
the  Catholic  Church  is  that  you  have  entered  into 
and  enjoy. 

Christ  revealed  through  St.  John  the  character- 
istics of  the  worsliip  of  the  Church.  It  was  to  be  in 
two  kinds,  by  word  and  act.  As  in  the  old  Jewish 
Dispensation,  there  were  the  Synagogue  and  the 
Temple  services,  so  it  was  to  be  in  the  Catholic 
Church. 


FINAL  WORDS  315 

In  the  recitation  of  the  Divine  Office  in  the 
Prayer  Book,  we  have  a  continuance  of  the  worship 
by  word.  In  the  Holy  Eucharistic  Sacrifice  on  the 
Altar,  we  have  a  continuation,  in  a  higher  degree, 
of  worship  by  sacrifice.  In  respect  of  the  latter,  a 
superficial  objection  has  been  raised  that  Christ  on 
the  Cross  did  away  with  all  sacrifice.  The  Church 
has  not  so  understood  her  Master,  and  has  ever  re- 
garded the  Holy  Eucharist  as  a  sacrifice,  and  also 
as  a  communion.  We  can  the  better  understand 
this  doctrine  of  Christian  sacrifice  by  a  remem- 
brance of  the  Jewish  Day  of  Atonement.  On  the 
Day  of  Atonement,  all  the  Jewish  daily  sacrifices 
cease.  God  deals  with  us  as  a  race  and  as  nations. 
At  the  Day  of  Atonement,  the  Jewish  nation,  as  a 
nation,  was  reconciled  to  God.  It  had  to  be  done 
yearly.  When  it  was  done,  the  power  to  offer  the 
daily  sacrifice  was  restored.  So  on  Calvary,  Christ 
offered  a  sacrifice  for  the  whole  race,  of  humanity 
as  a  whole,  and  did  away  with  the  barrier  which 
hindered  the  free  love  of  God  to  His  creature. 
This  being  done,  Christ  engifted  His  Church  with 
the  power  to  offer  a  continuous  memorial  of  that 
sacrifice.  Thus  the  Holy  Eucharist  is  the  Church's 
great  act  of  worship,  wherein  she  sets  forth  and 
pleads  before  the  Eternal  Father  the  death  of 
Christ.  While  this  is  her  great  act  of  worship,  she 
surrounds  it  with  dignified  ceremonial  and  the 
beauty  of  lights  and  incense  and  holy  song.  If 
asked  for  her  authority,  she  shows  that,  as  God 
took  Moses  up  into  the  Mount  in  the  Old  Dispensa- 
tion, He  took  St.  John  in  the  new  one  up  into 
Heaven,  and  showed  him  the  heavenly  worship. 


316  A  JOURNEY  GODWAED. 

where  God  is  worshipped  in  spirit  and  in  truth,  and 
that  all-glorious  vision  of  liturgical  ceremonial  and 
choral  worship  became  the  directory  of  the  Chris- 
tian Church.  This  is  our  answer  to  degenerate 
Protestantism. 

And  what  shall  the  end  be?  I  am  not  one  of 
those  who  are  looking  for  the  Church's  triumph 
over  the  world.  Christ  is  forming  out  of  the  pres- 
ent race  a  glorious  world,  sinless,  pure,  beautiful, 
which  will  last  forever.  Ere  He  comes,  His  Gospel 
must  be  preached  as  a  witness  to  all  nations.  But  I 
read  of  no  promised  victory  or  conversion  of  the 
world  as  a  whole  to  Christ.  Rather,  as  the  unveil- 
ing of  Christ  draws  nigh,  the  world  will  become 
more  worldly,  unbelieving  and  rejectmg  of  the 
Gospel.  It  will  try  to  form  a  religion  of  its  own, 
with  the  God-Man  practically  left  out.  But  it  is 
our  blessed  privilege,  who  have  inherited  the  Faith 
received  from  the  beginning,  to  w^ork  and  labour 
for  the  building  up  of  Christ's  Kingdom.  Our  first 
especial  duty  is  to  labour  for  union  within  our  own 
communion.  There  is  no  reason  why  the  evan- 
gelicals and  the  high  churchmen,  all  conserva- 
tive, Broad,  and  Catholic,  should  not  draw  to- 
gether. Oh,  if  we  only  would  do  this,  and  present 
unitedly  to  the  world  our  Catholic  heritage,  our 
Catholic  faith  and  worship,  we  could  do  a  marvel- 
lous work  for  God!  It  is  union,  union,  that  we 
need  amongst  ourselves.  God  can  bring  it  about 
if  we  will  cultivate  humility  of  mind  and  love  to- 
wards one  another. 


DATE  DUE 

,«p«««!l««»* 

GAYLORD 

PRINTEDINU    S    A. 

